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2927

Contents

Songs of Praise and

Thanksgiving

Victory for the Righteous

Rejoicing. With Trembling

A Hymn of Praise: How Great

Thou Art!

Standards of Righteousness

Nature, Law, and a Personal

Prayer

The Pain of Abandonment;

The Triumph of Faith

The Lord My Shepherd

The Secret of Success

10.

The Joy of Forgiveness

11.

Living in a Wicked World

12.

God—Our Refuge and

Strength

11 Rejoicing in God's World

Church

Ministries

The Adult Sabbath School. Lessons are prepared by the Department of Church 'Ministries of the General

Conference of Seventh-day Adventists. The preparation of the lessons is under the general direction of a

worldwide Sabbath School Lesson Committee, the members of which serve as consulting editors. The

published lesson quarterly reflects the input of the committee and thus does not solely or necessarily repre-

. sent the intent of the authors.

Editorial Office:

Principal Contributor:

Editor:

Assistant Editor:

Pacific Press Editor:

Marketing:

Sales Office:

Art and Design:

Cover Illustration:

12501 Old Columbia Pike

Silver Spring, MD 20904

G. Arthur Keough

Erwin R. Gane

Charlotte Ishkanian

Lincoln E. Steed

Bob Gorton

Shirley Sayers

Pacific Press

Robert Ayres

Scripture references other than from the King James Version quoted by permission in this quarterly are

as follows:

NEB. From

The New English Bible,

the Syndics of the Cambridge University Press, 1961, 1970. Used by permission.

NIV. From

The New international Version,

97$

by New York International Bible Society.

Used by permission.

NKJV. From

The Holy Bible, New King James Version,

son, Inc. Used by permission.

RSV. From the

Revised Standard Version

Christian Education of the National Council of the Churches of Christ in the USA, and is used by permis-

sion.

TEV. From the

Good News Bible,

the Bible in Today's English Version, Old Testament, copyright

Kr American Bible Society, 1976; New Testament copyright American Bible Society, 1966, 1971, 1976.

Used by permission.

Adult Sabbath School Lessons (standard edition). (USPS 702-480). Published quarterly by Pacific Press

Publishing Association, 1350 N. Kings Road, Nampa, ID 83687, U.S.A. One year subscription in U.S.A.,

$5.00; single copy, $2.75. One year subscription to countries outside U.S.A., $8.00; single copy. $2.75. All

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POSTMASTER: Send address changes to Adult Sabbath School Lessons (standard edition), P.O. Box 7000,

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Editions in Braille available. See page 97. Easy English. Edition available.

Adult Sabbath School Lessons (USPS 702-480)/140.381/ July-September 1990.

The Principal Contributor to

This Quarter's Lessons

Elder G. Arthur Keough fits the appellation, "a gentleman and a scholar." He

holds degrees or certificates from five colleges and universities. After completing

requirements for his ministerial diploma from Newbold College and a diploma in

education from Borough Road College in England, Elder Keough came to

America to complete his bachelor's degree from Washington Missionary College

(Columbia Union College) and his master's degree from the SDA Theological

Seminary at Andrews University. He then studied Arabic language and Islamics

and graduated with an academic diploma in education from the University of Lon-

don.

Elder Keough founded and served as president of Middle East College in

Beirut, Lebanon. He served as educational department secretary for the Middle

East Union, and was professor and chairman of the department of religion at

Columbia Union College.

Elder Keough has written seven other Sabbath School standard quarterlies or

teacher's editions. He has contributed to the

Collegiate Quarterly

and has written

for the

Adventist Review.

He has written four books to accompany the Sabbath

School lessons.

Elder Keough was born in Egypt to pioneer missionary parents. He was or-

dained in Jerusalem. Currently he resides with his wife in Takoma Park,

Maryland. The Keoughs have four grown children.

Introduction to the Psalms

Singing ith The Psalmist

The book of Psalms is one of the most popular books of the Old Testament. For

one thing, the psalms are poetry, and the language of poetry has widespread appeal.

For another thing, the psalms reflect the wisdom, praise, and prayers of men of God,

chief among them being King David. Our personal expressions of sorrow, suffer-

ing, despair, confidence, victory, and praise are a distant echo of those so eloquent-

ly expressed by the psalmist. What he says is important to us who would like to fol-

low in his footsteps of dedication and service.

Because there are so many psalms, our Bible book curriculum assigns two

quarters to study a representative selection. This quarter, after an introductory les-

son, we will study one psalm each week, focusing on the major topic dealt with in

that psalm. The psalms that have been selected from the first half of the book will

be studied from the standpoint of practical application to our lives. The important

question considered each week will be, What is the psalmist saying, and how does

his experience apply to us?

On what basis have we chosen the psalms for individual study? In some cases,

we have bowed to popular appeal, as in the case of the Shepherd's Psalm. In other

cases, we have been influenced by the recommendation of Ellen G. White that the

psalm should be studied by those who live near the end of time. In all cases, we

have felt that the psalmist has something important to say to us, something we ought

to note, and something to sing about!

"Eight names of persons occurring in the superscriptions to the psalms appear

to be the names of authors, contributors, compilers, musicians, or others associated

with the composition, compilation, and use of the sacred lyrics. The names are David,

Asaph, Korah, Moses, Heman, Ethan, Solomon, and Jeduthun."—SDA

Bible Com-

mentary,

vol. 3, p. 616. Seventy-three psalms, scattered throughout the five parts of

the book, are said to be "of David." This does not necessarily mean that David

wrote all seventy-three, but it does suggest that David was the most frequent author.

Because there were other authors in addition to David, we will refer to each author

as the "psalmist."

It is widely accepted that the psalms were written over a period of a thousand

years from the time of Moses to the period following the Exile. The general theme

can be summarized: "Man's extremity is God's opportunity."

The Greek word for "psalms" means "sacred songs sung to musical accompani-

ment." The standard Hebrew title means "praises." "The Psalms are poems and

are to be enjoyed as such.

The form is

music (in poetry), and the

substance

is praise.

A Psalm is a poem that is sung as an expression of praise to God."

—R. B.

Allen,

Praise! A Matter of Life and Breath

(Nashville: Thomas Nelson, 1980), p. 27.

OVERVIEW—Psalms

Book I

Book II

Book III

Book IV

Book V

Psalms

1-41

Psalms

42-72

Psalms

73-89

Psalms

90-106

Psalms

107-150

Lesson

July 1-7

Songs Pr

and

Ilhanksgriving

THIS WEEK'S STUDY: An Introduction to the Book of Psalms.

s'Ke'

MEMORY TEXT: "Praise him for his mighty acts: praise him

according to his excellent greatness. Praise him with the sound of

the trumpet: praise him with psaltery and harp" (Psalm 150:2,

3).

WHAT DO THE PSALMS HAVE TO OFFER?

The recurring theme of

the psalms is: God has relief for man's trouble. The psalms are inspired

prayer-hymns spoken or sung by God's servants of old, expressing praise

and thanksgiving to an exalted God and bearing reassuring testimony to

His grace and power in judgment and salvation.

OUTLINE:

The Authors and the Author of the Psalms.

II.

The Circumstances and Dates of the Psalms.

III.

The Message of the Psalms.

PRAISE FOR THE ONE WHO DELIVERS.

For believers throughout

the centuries, from Old Testament times to the present, the psalms of the

Bible belong to the center of life and worship. The biblical psalms are part

of the believer's personal pilgrimage, letting us know that we are under the

shadow of the Almighty regardless of the hardships experienced on life's

path. The psalms are a plea for salvation in times of trial, a joyful response

to divine deliverance from trouble, and a proclamation of divine majesty

and power in real-life situations. There are also lamentations and cries for

justice, calls for deliverance from sickness or misery.

The power of the psalms rests in the encouragement they provide for

the one who calls upon God in lamentation and supplication. God promises

healing, restoration, and deliverance. The hope for this experience can

safely be cherished because it is based on the fact of God's intervention in

human affairs. The Lord sees and controls human anguish and despair.

The psalms express human experience.

"The psalms of David pass

through the whole range of experience, from the depths of conscious guilt

and self-condemnation to the loftiest faith and the most exalted commun-

ing with God. His life record declares that sin can bring only shame and

woe, but that God's love and mercy can reach to the deepest depths, that

faith will lift up the repenting soul to share the adoption of the sons of

God. Of all the assurances which His word contains, it is one of the

strongest testimonies to the faithfulness, the justice, and the covenant

mercy of

God." Patriarchs and Prophets,

p. 754.

I. THE AUTHORS AND THE AUTHOR OF THE PSALMS.

1. What do the

introductory words

of the following psalms tell us

about their human authors?

Psalm 3



Psalm 42



Psalm 50



Psalm 72



Psalm 90



Among the titles of the psalms, 73 have the phrase "of David." Twelve

psalms are ascribed to Asaph (compare 1 Chron. 15:16, 17; 16:4, 5).

Eleven psalms are said to come from the "sons of Korah" (compare Num.

26:11; 1 Chron. 9:19). Three psalms derive from Jeduthun (Psalms 39, 62,

77). Two come from Solomon (Psalms 72, 127). One is ascribed to Heman

(Psalm 88), one to Ethan (Psalm 89), and one to Moses (Psalm 90).

What do the following New Testament passages tell us about the

human authorship of the psalms?

Acts 4:25 (for Psalm 2)



Acts 2:25-28 (for Psalm 16)



Rom. 11:9, 10 (for Psalm 69)



There is manifold evidence that New Testament writers and Jesus

Christ Himself regarded David as the author of various psalms. (See also

Acts 1:16-19; 2:25-28, 34; Heb. 4:7; Mark 12:36; Matt. 22:43, 44; Luke

20:42-44). This fact indicates that the phrase "of David" at the beginning

of many psalms refers to David as the author. We can conclude that when

others are named at the beginning of the psalms (Moses, Solomon, Asaph,

the sons of Korah, etc.) these are the inspired authors of the psalms

ascribed to them.

Unfortunately some modem translations (such as the New English

Bible) omit the introductory words of the psalms with the names of the

authors. But all ancient Masoretic Hebrew Bible manuscripts have these

introductions and thus they should be kept as part of the translation of the

Bible. Based on the internal evidence of the Bible, David was the author of

more than half the psalms. The claim of critics who deny or question that

David wrote psalms cannot be supported.

According to the following passages who is the ultimate Author of

the psalms?

MON

Heb. 3:7, 8



Mark 12:36



The human author is but the agent through which God speaks by means

of the Holy Spirit. See Acts 4:24-26, where God is said to speak by the

Holy Spirit through the mouth of David. The psalms are productions of the

Holy Spirit using David and others, and are, as all other Scripture, the

Word of God in the language and language forms (poetry) of humans.

II. THE CIRCUMSTANCES AND DATES OF THE PSALMS.

4. What circumstances are mentioned as the background of some

psalms? See introductions to Psalms 3 and 18.

There

is historical information in the superscriptions of no less than

fourteen psalms of David (3, 7, 18, 30, 34, 51, 52, 54, 56, 57, 59, 60,

63, 142). They provide the context for the circumstances out of which

these psalms arose. These biographical notes show that the psalms origi-

nate from the "cave" (Psalm 57), the threat of Abimelech (Psalm 34),

the confrontation with the prophet Nathan (Psalm 51), and so on. Many

of the psalms arose in the context of a life of persecution and not from

Temple liturgy, where they were later used. "What matters is their truth

[of the episodes], which there is no valid reason to doubt, and which

finds incidental confirmation in the light which they throw on the

psalms they introduce."—Derek Kidner,

Psalms 1-72

(London: Inter-

Varsity Press, 1973), p. 46.

The dates of the psalms

can be derived from the identification of their

authors. They were written at various times—the time of Moses, the time

of David and Solomon, and the periods during which the other authors

lived. The anonymous psalms have to be dated on the basis of the internal

information provided in the respective psalms and by related information

in other biblical passages.

III. THE MESSAGE OF THE PSALMS.

The 150 psalms contained in the Psalter are very rich in content. The

assessment of the great Reformer Martin Luther made in 1528 is still ap-

propriate. "The Psalter 'might well be called a little Bible. In it is compre-

hended most beautifully and briefly everything that is in the entire

Bible. . . . Anyone who could not read the whole Bible would here have

anyway an entire summary of it, comprised in one little book.' "—Martin

Luther, "Preface to the Psalter." In

Luther's Works

(Philadelphia:

Fortress, 1960 [1528]), vol. 35, p. 254; cited by H. J. Kraus,

Theology of

the Psalms,

(Minneapolis, Minn.: Augsburg, 1986), p. 12.

5. How do the psalmists refer to God and in what ways do they

depict Him?

Ps. 18:46



Ps. 84:2



Ps. 121:2



In contrast to life's experience that leads through hardship and sickness

to death, the God and Lord in the Psalter is the One who lives and never

tires. He "saves," "helps," and "lifts up" (Ps. 3:7; 7:6; 12:1; 44:23-26)

and does "not keep silence" (Ps. 50:3). He is close to the brokenhearted

(Ps. 34:18; 85:9) and is near to all those who call upon Him (Ps. 145:18).

He sees (Ps. 10:14; 11:4; 33:13, 14; 139:3) and hears (Ps. 4:3; 6:8, 9;

78:21), and acts to rescue and deliver. Thus the God of the psalms is ever

living and constantly acting, altogether compassionate and kind. He is

neither a careless abstract idea nor a soulless fixed principle incapable of

aiding the petitioner in the plight of life. He is God "Most High" (Ps.

82:6), a personal Being, and as such He is "my Refuge" and "Habita-

tion" who gives "his angels charge over thee, to keep thee in all thy

ways" (Ps. 91:9-11).

The promises fulfilled to the faithful.

"There are troublous times

before us; the judgments of God are coming upon our world. The nations

of the earth are to tremble. There will be trials and perplexities on every

hand; men's hearts will fail them for fear. And what shall we do in that

day? Though the earth shall reel to and fro like a drunkard, and be re-

moved like a cottage, if we have:made God our trust, He will deliver us.

`He that dwelleth in the secret place of the most High shall abide under the

shadow of the Almighty.' Because thou hast made the Lord, which is my

refuge, even the most High, thy habitation; there shall no evil befall thee.

. . . For he shall give his angels charge over thee, to keep thee in all thy

ways.'

"—Sons and Daughters of God,

p. 354.

What do the psalms reveal when they refer to God as "king"? Ps.

24:8; 47:2-4; 103:19.

God is called "King of glory" (Ps. 24:7-10), "King for ever" (Ps.

29:10), and "great King" (Ps. 47:2; 48:2). His kingship extends over "all

the earth" (Ps. 47:2, 7) and He "reigns over the nations" (Ps. 47:8, RSV).

God's rulership is universal. As King, the Lord has established His throne

in the heavens (Ps. 103:19) where He sits enthroned upon or between the

cherubim `(Ps. 99:1). The divine rulership of the heavenly King extends

over both heaven and earth. He rules His people and the nations of the

world.

What do the following passages indicate about the location of

God's throne and His activity as King?

Ps. 11:4, 5



Ps. 14:2



Ps. 89:14



Ps. 103:19



God is enthroned in the heavenly sanctuary (see Ps. 60:6, RSV; 63:2;

68:35; 96:6; 102:19; 150:1). He is judging "the children of men" (Ps.

11:4; 14:2) by testing the righteous; judging them favorably, but con-

demning the wicked (Ps. 11:6; 14:5, 6). The righteous will be saved "in •

righteousness" to see God's face (Ps. 17:15). "The Lord works right-

eousness and justice for all the oppressed" (Ps. 103:6, NIV). "As a

father pities his children, so the Lord pities those who fear Him" (Ps.

103:13, NKJV).

The earthly sanctuary and: ministry represented God's ministry

from His heavenly temple.

"In the sanctuary and the temple, that were

the earthly symbols of God's dwelling place, one apartment was sacred to

His presence. The veil inwrought with cherubim at its entrance was not to

be lifted by any hand save one. To lift that veil and intrude unbidden into

the sacred mystery of the most holy place was death. For above the mercy

seat and the bowed, worshiping angels dwelt the glory of the Holiest, glory

upon which no man might look and live. On the one day of the year ap-.

pointed fonministry in the most holy place, the high priest with trembling

entered God's presence, while clouds of incense veiled the glory from his

sight. Throughout the courts of the temple every soundg.was hushed. No

priests ministered at the altars. The hosts of worshipers, bowed in silent

awe, sent up their petitions for God's mercy.

" 'These things happened unto them by way of example; and they were

written for our admonition, upon whom the ends of the ages are come.'

1 Corinthians 10:11, A. R. V. [Quotes Hab. 2:20; Ps. 99:1-3; 11:4; 102:19;

33:14, 15,

8.]."—Testimonies,

vol. 8, pp. 284, 285.

8. What are the "foundations" of the judgments issuing from God's

throne in the heavenly sanctuary? Ps. 89:14.

God's judgment activity is based upon the two "foundations" of

"righteousness and justice." His judgments are not vindictive. They are

founded on the principles of "righteousness," the perfection of the man-

ner in which God. sees through everything, evaluates and judges every-

thing and everyone. Thus we can plead with the psalmist, "Deliver me

in your righteousness" (Ps. 31:1; 71:2, NIV) and "vindicate me" (Ps.

35:24, NKJV) or "judge me,

Lord my God, according to thy right-

eousness" (KJV). Those who are saved by the Lord's work of judgment

experience His graciousness and compassion (Ps. 116:5; compare Ps.

7:10; 145:17).

9. What do the following passages reveal about the kind of judg-

ment that God provides for humanity?

Ps. 7:8



Ps. 9:8



Ps. 58:11



Ps. 82:8



Ps. 94:2



The second aspect of God's throne activity of judgment is justice (He-

brew

mishpat).

God is the greatest champion of justice. The world•knows

little or no justice, but God knows in His judgment nothing but justice. He

judges the nations and .the earth with justice and equity (Ps. 98:9). (See

also Ps. 96:10, 13.) He will vindicate all those who are victims of injus-

tice, persecution, and false accusations. He judges from His sanctuary

throne in "justice" because in Him resides "righteousness" and "jus-

tice." He has made these perfections the foundation of the throne from

which He judges His people and the world. This judgment is conducted in

the heavenly sanctuary.

Divine love and justice inseparable.

"God's love has been expressed

in His justice no less than. in His mercy. Justice is the foundation of His

throne, and the fruit of His love. It had been Satan's purpose to divorce

mercy from truth and justice. He sought to prove that the righteousness of

God's law is an enemy to peace. But Christ shows that in God's plan they

are indissolubly joined together; the one cannot exist without the other.

`Mercy and truth are met together; righteousness and peace have kissed

each other.' Ps. 85:10.

"By His life and His death, Christ proved that God's justice did not de-

stroy His mercy, but that sin could be forgiven, and that the law is right-

eous, and can be perfectly obeyed.-Satan's charges were refuted. God had

given man unmistakable evidence of His love.

"Another deception was now to be brought forward. Satan declared

that mercy destroyed justice, that the death of Christ abrogated the Father's

law. Had it been possible for the law to be changed or abrogated, then

Christ need not have

died."—The Desire of Ages, p.

762:

10. How does the book of Psalms proclaim Jesus Christ?

Heb. 5:5 (Acts 13:33) quoting Ps. 2:7



Heb. 1:8 quoting Ps. 45:6



Heb. 1:10-12 quoting Ps. 102:25-27



illion pople in

the rapidly grow

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one in cvery 3

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Matt. 22:44 and Mark 12:36 quoting Ps. 110:1



The psalms are quoted in the New Testament more often than most

parts of the Old Testament. Many parts of the life and work of Christ are

foretold in the psalms. The psalmist foretold the sufferings of Christ upon

the cross. (Compare Psalm 22 with Matt. 27:35-46.) The resurrection of

Christ was also spoken of by the psalmist. (See Acts 2:29-33, which quotes

Ps. 16:8-11.)

Prophecy fulfilled. "In

the sufferings of Christ upon the cross proph-

ecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold

the treatment He was to receive. He said, 'Dogs have compassed me: the

assembly of the wicked have enclosed me: they pierced my hands and my

feet.

may tell all my bones: they look and stare upon me. They part my

garments among them, and cast lots upon my vesture.' Ps. 22:16-18."—

The Desire of Ages,

p. 746. (Compare the fulfillment of. Ps. 69:20, 21.)

WHAT DO THE PSALMS MEAN TO ME?

•

How do

I-

gain a sense of acceptance with God through the psalms?

•

How can-the psalms lead me to a closer relationship with Jesus?

•

Why will the psalms be especially valuable to me as the end of time

approaches?

FURTHER STUDY AND MEDITATION:

How do the experiences of

David's life illuminate for us the significance of the psalms he wrote?

Read

Patriarchs and Prophets,

pp. 413, 642, 658, 711, 716, 724, 725, 754.

SUMMARY:

In the form of song and verse the Psalms express God's in-

finite love and justice in His dealings with humanity.

They express also

mankind's longing for divine intervention and control over the affairs of

life. The Psalms contain much praise for the Lord's manifold blessings and

much pleading for His shelter in times of stress.

Lesson

July 8-14

Victory for the Righteous

THIS WEEK'S STUDY: Psalm 1.

SAB

MEMORY TEXT: "For the Lord knoweth the way of the



righteous: but the way of the ungodly shall perish" (Psalm 1:6).

RIGHTEOUSNESS AND UNGODLINESS CONTRASTED.

The

Lord's blessings now and for eternity are given to those who live by His

instruction. Those who do not are called "wicked ones." Their temporary

existence will end in eternal extinction.

OUTLINE:

The Secret of Happiness (Ps. 1:1, 2).

II.

The Fruitage of a Righteous Life (Ps. 1:3).

III.

The Fruitage of a Wicked Life (Ps. 1:4).

IV.

Ultimate Unhappiness for the Wicked (Ps. 1:5).

Only One Way (Ps. 1:6).

PROGRESSIVE DEFEAT OR CONTINUAL GROWTH.

How tragic

that sometimes Christians lose their desire for God and goodness, slipping

into unholy habits and practices and into the company of those who enjoy

them! What an inspiration it is to observe the opposite trend in a person's

life! When a confirmed sinner turns to the Lord, rejects ungodliness, and

through the power of Christ begins to live a new life of victory, all heaven

rejoices.

The first psalm sets the tone for all the psalms.

It outlines the means

of happiness and salvation that comprises the major emphasis of the

Psalms and of Scripture as a whole. Psalm 1 may be translated as follows:

IA.



"Oh the happiness of the man who

Did not walk in the counsel of the wicked ones,

Nor stand in the way of sinners,

Nor sit in the company of scorners.

But his delight is in the instruction of Yahweh (the Lord),

And he meditates on His instruction daily and nightly.

IB.

He will be like a tree

Transplanted by canals of water

Which yields its fruit at the proper time,

And whose foliage does not wither.

And he makes all he does to prosper.

TIB. Not so the wicked.

SUN

But they are like the chaff which the wind drives.

IIA. Therefore, the wicked ones will not stand up in the judgment,

Nor sinners in the congregation of righteous ones

Conclusion

For Yahweh (the Lord) knows the way of righteous ones,

II.

But the way of wicked ones will perish."

Notice the thought pattern of the psalm. Section IA outlines the basis of

true happiness. Section IB emphasizes the fruitage of a life that is lived

God's way. Section IIB provides the contrast to

IB,

stressing the results of

living contrary to God's instruction. Section IIA is the contrast to IA: the

wicked are as unhappy and unblessed as the righteous are happy and

blessed. The conclusion summarizes the reason for the Lord's acceptance

of the righteous and His rejection of the wicked.

I. THE SECRET OF HAPPINESS (Ps. 1:1, 2).

How is happiness defined in the Bible? Ps. 1:1; compare 119:1;

32:1, 2.

The Hebrew word translated "blessed" (Ps. 1:1) means also

"happy." The first psalm identifies the happy person as righteous.

(Compare verses 1 and 6.) The psalm does not tell us how a person be-

comes righteous initially. It explains that the happy, righteous person

does not do certain things that are designed to destroy righteousness,

and he engages in activities that will inevitably strengthen his relation-

ship with the Lord.

How does this life of happiness and righteousness begin?

The use of

the word "blessed" or "happy" in other scriptures provides a beautiful

answer. "Blessed [happy] is he whose transgressions are forgiven, whose

sins are covered. Blessed [happy] is the man whose sin the Lord does not

count against him and in whose spirit is no deceit" (Ps. 32:1, 2, NIV). The

person who is living in sin, who does not know the blessedness of God's

forgiveness is not experiencing happiness. Happiness begins when Christ's

righteousness is bestowed upon the believing, repenting sinner.

The apostle Paul used Psalm 32:1, 2 when he was explaining the gift of

Christ's righteousness. Romans chapter 4 explains that blessedness or hap-

piness is for all those who, like Abraham, are forgiven for sin and receive

the righteousness of Jesus Christ. They are counted righteous because the

righteous Christ has begun to reign in their hearts. (Compare Rom. 8:9, 10;

6:17, 18). "Through faith in His name He imputes unto us His righteous-

ness, and it becomes a living principle in our

life."—That I May Know

Him,

p. 302.

Psalm 1 describes the means by which we can maintain the happiness

we experienced when we found Jesus as our indwelling righteousness.

What three steps does the psalmist identify as part of a progressive

fall from grace? Ps. 1:1.

MON



First, we follow certain counsel that is contrary to God's will. Then we

find pleasure in the company of people who are out of harmony with the

Lord. Then we find ourselves sitting in judgment on those who do not go

our way.

Examine your experience.

Have you ever found yourself following the

steps that the psalmist outlines?

3. Under what circumstances does meditation on the Lord's instruc-

tion bring a person happiness? Ps. 1:2; compare Ps. 37:31; 119:47;

Eph. 3:16-20.

The law is God's instruction.

"The usual Hebrew term translated 'law'

torah,

a term signifying all the revealed will of God, or any part of it. Un-

less the context indicates otherwise, 'law' in the OT usually denotes the

divine 'instruction' God had given His people (Gen 26:5; Ex 16:4, 28; Ps

1:2; 19:7; 119:1, 165; Is 1:10; 8:16, 20; etc.). This 'law,' or written revela-

tion of God's will, made known the divine purpose for the Hebrew people in

OT times. To the devout Jew, God's 'law' was equivalent to His plan for the

salvation of the world. It is in this sense that Isaiah says 'the isles shall wait

for his law' (Is. 42:4)."—SDA

Bible Dictionary,

vol. 8, p. 641.

In the New Testament also the word

law

sometimes means God's in-

struction, or revelation of His will. (See John 12:34; Rom. 2:12-15.)

We can interpret the psalmist to mean that the person who delights in

God's instruction, who meditates on the revealed will of God, will be

blessed and happy.

"It is only as the law of God is restored to its rightful position that there

can be a revival of primitive faith and godliness among His professed

people."—The

Great Controversy,

p. 478.

Meditation and study without surrender do not bring happiness.

the psalmist indicates, the law must be in the heart (Ps. 37:31). The attempt

to earn blessedness and salvation by one's own effort in study and medita-

tion will never be successful. Paul stressed that righteousness by faith in-

volves the writing of the law on the heart of the one who believes and sur-

renders (Rom. 10:6-10). Centuries earlier Moses emphasized the same

point (Deut 6:4-6).

Allow the Holy Spirit to guide your study and meditation.

"When

we come to the Bible, reason must acknowledge an authority superior to it-

self, and heart and intellect must bow to the great I AM.

"There are many things apparently difficult or obscure, which God will

make plain and simple to those who thus seek an understanding of them.

But without the guidance of the Holy Spirit we shall be continually liable

to wrest the Scriptures or to misinterpret them. There is much reading of

the Bible that is without profit and in many cases a positive injury. When

the word of God is opened without reverence and without prayer; when the

thoughts and affections are not fixed upon God, or in harmony with His

will, the mind is clouded with doubts; and in the very study of the Bible

skepticism strengthens. The enemy takes control of the thoughts, and he

suggests interpretations that are not correct."—Steps

to Christ,

p. 110.

II. THE FRUITAGE OF A RIGHTEOUS LIFE (Ps. 1:3).

What does the Lord do for the one who delights in His instruc-

tion? Ps. 1:3; compare Jer. 17:7, 8.

God does the transplanting.

The Hebrew word translated "planted"

(Ps. 1:3) means "transplanted." This is purposeful agriculture, and the Ag-

riculturist is God. The Lord has taken the believing, repenting sinner from

the evil environment in which Satan had enveloped him and has sur-

rounded him with heavenly influences and sources of spiritual nourish-

ment.

Various imagery is used in Scripture to explain the same point. The per-

son who turns to Christ for righteousness and happiness is given a new

heart (Eze. 36:26). Jesus taught that true happiness begins with the new

birth (John 3:5). Such an experience maintained daily (2 Cor. 4:16) is the

source of blessedness that the psalmist recognizes as available to the

"transplanted" person.

The likening of the child of God to a tree is common in Scripture.

(See Num. 24:5, 6; Ps. 52:8; 92:12; Hosea 14:5, 6.) The tree flourishes be-

cause the Lord plants it (Isa. 61:3). Isaiah foresaw the healing, saving work

of the Messiah. The spiritual and emotional wounds of the brokenhearted

would be bound up (Isa. 61:1). Captives of the evil one would be set free,

and the sorrowing would be given comfort and hope (verses 1-3). Those

who formerly had been in bondage to sin and misery would "be called

trees of righteousness, the planting of the Lord, that he might be glorified"

(verse 3). The righteousness of these "trees" results from the work of the

Lord in their behalf. They bear His righteousness because He has become

the life-principle in their hearts. (See Gal. 2:20; Col. 1:27;

John 3:24.)

What is represented by the "rivers of water" beside which the

tree is planted? Ps. 1:3; Isa. 12:3; John 4:13, 14; 7:37-39; compare

Eze. 47:9.

As the tree sends down its roots and draws refreshment and nourish-

ment from the nearby stream, so the Christian draws spiritual life from

Christ. Jesus clarified the figure for us: " 'If a man is thirsty, let him come

to me and drink. Whoever believes in me, as the Scripture has said,

WED

streams of living water will flow from within him.' By this homeant the

Spirit, whom those who believed in him were later to receive" (John 7:37-

39, NIV).

The Holy Spirit plants the new spiritual "tree" by giving the born-

again experience. The Holy Spirit provides nourishment for the "tree" by .

dwelling in the heart of the believer as the presence of Christ and the

Father (John 14:17, 18, 23). The water of the river beside which the tree is

planted represents the righteousness of Christ, which the Holy Spirit's

presence provides for the trusting Christian (Rom. 8:9, 10).

What imagery• used by Jesus amplifies further the significance of

the fruit-bearing tree by the river (Ps. 1:3)? John 15:4-11.

Christ's life becomes our life.

"The connection of the branch with the

vine, He said, represents the relation you are to sustain to Me. The scion is

engrafted into the living vine, and fiber by fiber, vein by vein, it grows into

the vine stock. The life of the vine becomes the life of the branch. So the

soul dead in trespasses and sins receives life through connection with

Christ. By faith in Him as a personal Saviour the union is formed. The sin-

ner unites his weakness to Christ's strength, his emptiness to Christ's full-

ness, his frailty to Christ's enduring might. Then he has the mind of Christ.

The humanity of Christ has touched our humanity, and our humanity has

touched divinity. Thus through the agency of the Holy Spirit man becomes

a partaker of the divine nature. He is accepted in the Beloved."—The

Desire of Ages,

p. 675.

How would you explain the promise "Whatsoever he doeth shall

prosper"? Ps. 1:3; compare.Deut. 29:9; compare Job 23:10; Acts

14:22; Rev. 7:14.

The Lord does not promise that the righteous person will always enjoy

earthly prosperity and freedom from suffering. The devil and his subjects

are always ready to torment those who trust in Christ. Nevertheless, the as-

surance is unshakable that, for those who.love Him, the Lord will overrule

the schemes of the enemy, and will bring blessing out of evil and tragedy

(Rom. 8:28). The flourishing spiritual prosperity of God's people will

never be limited by suffering as long as their union with.Christ is sustained

(Isa. 43:1-3).

III. THE FRUITAGE OF A WICKED LIFE (Ps. 1:4).

What is the significance of the ungodly being likened to chaff? Ps.

1:4; compare Job 21:17, 18; Isa. 5:24; Hosea 13:3.

"A review of the threshing methods of biblical times is helpful here.

The sheaves of harvested grain were laid out on the threshing floor and a

wooden sled was drawn back and forth over them, crushing the stalks and

breaking open the ears of grain.

"The grain then needed to be separated from the empty husks and

crushed stalks or straw. This was done by tossing the lot into the air. The

wind would catch the chaff (the empty husks and straw) and blow it away.

The grain would fall to the ground and be gathered into bins, later to be

ground into flour.

"The chaff became a picturesque way of referring to those who did not

know or trust Gad. Like the chaff, they were worthless, without fruit or

value. As chaff was impermanent and unstable, so those who knew not

God were light and easily blown by the shifting ways of opinion or adver-

sity."—Lloyd John Ogilvie,

Falling Into Greatness

(New York: Thomas

Nelson, 1984), pp. 24, 25.

What imagery did Jesus use to describe the unhappy lot of those

who reject His instruction? Matt. 7:24-28; compare Matt. 3:12.

Like the psalmist, Jesus emphasized• the importance of doing His will.

The wicked are those who do not "delight .. . in the law of the Lord" (Ps.

1:2). They do not bring forth fruit in season (Ps. 1:3). They do not follow

the instruction of Jesus. Because they have withdrawn themselves from

divine guidance and protection, they are swept away by the forces of evil

and destruction.

IV. ULTIMATE UNHAPPINESS FOR THE WICKED (Ps. 1:5).

10.

What judgments exclude the ungodly from "the congregation of

the righteous"? Ps. 1:5; Dan. 7:9-14; 12:1; Matt. 22:11-14; Rev.

20:4, 11-15.

The phases in God's work of judgment are outlined in. Scripture:

Throughout history the ungodly have been subject to divine rejection

and retribution. "The wrath of God

is being revealed

from heaven against

all the godlessness and wickedness of men who suppress the truth by their

wickedness" (Rom. 1:18, NIV; italics supplied).

In the pre-Advent, investigative judgment those who are not vindi-

cated are reserved for eternal rejection by God (Dan. 9:9-14; 12:1; Matt.

22:11-14).

At the second advent of Jesus, the living ungodly will be destroyed

(2 'Mess. 1:7-9).

During the millennium, after the Advent, the righteous in heaven will

judge the wicked dead (Rev. 20:4; 1 Cor. 6:2, 3).

At the end of the millennium the ungodly will be gathered before the

throne of God for the pronouncement and execution of the verdict (Rev.

20:11-15; Matt. 25:31-46).

V. ONLY ONE WAY (Ps. 1:6).

11. What is "the way" of the righteous that the Lord accepts and

blesses? Ps. 1:6.

Mitchell Dahood points out that the Hebrew word translated

"knoweth" (KJV) or "knows" (RSV) means "to care for, protect"

(The

Anchor Bible: Psalms I

[New York: Doubleday, 1965], p. 5).

The New International Version translates verse 6: "For the Lord

watches over the way of the righteous." (Compare Ps. 31:7; 37:17, 18;

Hosea 13:5.)

The Lord accepts the way of the righteous because it is His way. He

protects from evil those who walk in His way because their trust is in Him.

The wicked perish because they repudiate this divine protection.

Jesus is "the way, the truth, and the life" (John 14:6).

He is the only

way.

HOW DOES THIS APPLY TO ME?

Listed below are some of the in-

centives offered in Psalm 1 for choosing God's way of life. Check the

three that are most meaningful to you.



Happiness (blessedness).



A positive focus in life (law).



A productive life (fruit).



Prosperity.



Permanence.



The ability to realize my full

potential.

FURTHER STUDY AND MEDITATION:

Compare the following New

Testament passages with Psalm 1: Matt. 25:31-46; Rev. 6:12-17; 7:13-17;

20:4-9.

SUMMARY:

The book of Psalms is beautifully introduced by Psalm 1.

The way of life is contrasted with the way of death. The ungodly, who turn

from the Lord, will ultimately perish. But the righteous, who receive Christ

into their hearts by faith and constantly draw life from Him, will flourish

spiritually in this life and enjoy an eternity of blessedness.

Lesson

July 15-21

Rekoicing With TremblAng

THIS WEEK'S STUDY: Psalm 2.

MEMORY TEXT: "Be wise now therefore, 0 ye kings: be in-

structed, ye judges of the earth. Serve the Lord with fear, and

rejoice with trembling" (Psalm 2:10, 11).

THE LORD'S COUNSEL TO THE REBELLIOUS.

The Lord has two

answers to peoples and nations that turn against Him and the Messiah

whom He has sent: 1. The world and its inhabitants are the heritage of the

anointed King, and 2. The only hope for rebellious peoples is to serve the

Lord and take refuge in Him.

OUTLINE:

Opposing God: A Mark of Foolishness (Ps. 2:1-3).

II.

God's Response: Derision and Anger (Ps. 2:4, 5).

III.

God Announces His Plan (Ps. 2:6-9).

IV.

Some Good Advice (Ps. 2:10, 11).

The Blessedness of Trust (Ps. 2:12).

THE WORLD'S STRANGE INFATUATION WITH EVIL.

It is amaz-

ing how foolish some people can be. God has given them eyes to see, but

they cannot see; ears to hear, but they apparently are deaf; minds to think,

but they cannot think straight. Why is this?

In the psalm that we study this week, the psalmist points to nations that

do not take God into their consideration. They have some knowledge of

God, but they choose to ignore Him. They know that God has given moral

principles to direct the lives of His created beings, but they do not want to

be bound by them. In fact, they plan ways of opposing God. The psalmist

asks, Why is this?

God's answer to human foolishness.

Have you been frustrated when

people you are trying to teach the truth reject it? Have you wondered how

people could ignore God and reject His teachings? Martin Luther had the

same questions as he sought to bring about reforms and found opposition

from the established church. Psalm 2 was one of his favorite psalms. As we

study this psalm we shall see God's answer to human foolishness.

Psalm 2 has been called a "royal psalm"

or a "coronation psalm."

In the face of international opposition a new king is anointed and crowned.

In the context of David's day, Israel's king is presented as the Lord's

anointed, to whom the surrounding nations are invited to give homage.

This Israelite king is a type or analogy of the Messiah King, before whom

earth's nations are to bow in adoration. As the first of the Messiah psalms,

SAB

Psalm 2 has three major applications: to the earthly situation facing Israel

and its surrounding nations; to the circumstances facing Christ during His

earthly mission; and to the nations of the end-time as they are confronted

by history's climax.

I. OPPOSING GOD: A MARK OF FOOLISHNESS (Ps. 2:1-3).

The Lord and His anointed king are being opposed by the nations. This

was true at various stages in the history of Israel. Moreover, the anointed

Messiah was opposed and attacked in His day. In the time of the end, the

nations gather against the Lord and His anointed. (See Rev. 11:18; 17:12-

14.) From the perspective of the psalmist, it is amazing that people should

try to circumvent God's laws.

How does the psalmist express his amazement at what the nations

around him are doing? What are the nations doing that arouses

his concern? Ps. 2:1.

The psalmist's question is a natural one.

Our children frequently ask

Why? They want to know the reason for

things that they see happening.

We ourselves ask the question again and again, as we face situations we

cannot understand.

The nations are angry and upset.

They rebel against divine restraint

and the exaltation of His Anointed. They plot ways and means of escaping

their lot. But their plotting is in vain. They seek to control their own

national destiny without loyalty to God. Such control is outside their power

or prerogative. Herein is foolishness. Human beings must always recog-

nize their limitations; to do otherwise is to court disaster. It is strange how

we sometimes want to play the part of God. That was the first sin in the

universe, as recorded in Isaiah 14:12-14, the desire to be like God in

power, but not in character.

Against whom were the nations really plotting? Ps. 2:2.

In the

King James Version

and some other English versions of the

Bible, the word

LORD

is written in capital letters. This means that the He-

brew word on which the translation is based is

Yahweh.

Thus the nations

are in rebellion against the God of the universe. Unbelievers in the Lord

may have so-called gods that they worship, but they are not true gods.

They change their gods any time they please. But to rebel against the Lord

is a serious matter. It denies the authority of the Creator and Ruler of all.

To rebel against the Lord

(Yahweh)

also is to rebel against "His

Anointed." It is to rebel against all God's order. Kings, like David, who

were chosen and set on the throne by God, were anointed for this office.

(See 1 Sam. 16:13; 2 Sam. 2:4; 23:1.)

In a special sense, the Anointed One is the Son of God.

Kings and

rulers who plot against God and His Anointed do not think only in terms

of political change; they are engaged in a religious controversy. They resist

God's ordained means of saving the world from sin. It is amazing when

persons of authority like kings and rulers, who by nature and education

should know better, take a stand against what obviously is the truth.

From what do kings and rulers want to be freed? Verse 3.

They want to be freed from the spiritual restraints of God's law; from

bands and cords, chains and fetters, anything that would limit their activ-

ity. It is interesting to note that they want to be free, but they have forgot-

ten that it is truth that makes people free. (See John 8:32.) There is no

greater bondage than that of sin. James calls the law the law of liberty, or

freedom. (See James 1:25.) When we accept Christ's freedom (John 8:36)

and live in accordance with His law, we are free of the guilt of sin and the

fear of a judgment to come. (See Rom. 8:1.)

The nations wrongly assume that freedom is to be found in release from

God's requirements.

How did the apostle Peter interpret verses 1 and 2 of Psalm 2?

Acts 4:25-28.

Clearly the psalmist is not referring merely to the events occurring in•

the life of King David, although these may have been uppermost in his

mind. Under inspiration he is describing events that take place at other

times in history, certainly at the time of Jesus when Jewish leaders met to

plan how they might trap Jesus and bring Him to trial. We miss an impor-

tant element in the psalm if we fail to see its messianic message.

II. GOD'S RESPONSE: DERISION AND ANGER (Ps. 2:4, 5).

How does God react to His opponents? Ps. 2:4.

The opposition of puny man to Almighty God is so foolish that it is

laughable. Can a fly resist an elephant? The psalmist is here using human

language in an attempt to describe God's response. God is depicted as

laughing very much as you or I might laugh at a ridiculous situation. This

laughter is not the laughter of joy. Instead it is the laughter of scorn. Any

opposition to God, coming from human beings, is ridiculous. Furthermore,

it is scorn that is earned, a scorn that is just, because it comes from a God

who is just and righteous in all His ways.

In what other way does God react to those who oppose Him? Ps.

2:5.

There are some Christians who so over-emphasize God's love that they

find any reference to His wrath or anger difficult to understand. The apos-

tle Paul says that he is not ashamed of the gospel, because the power of

God unto salvation is revealed in it. He goes on to say that "the wrath of

God is being revealed from heaven against all godlessness and wickedness

of men who suppress the truth by their wickedness" (Rom. 1:18, NIV).

God's anger may be considered a measure of His love. In proportion to

God's love for His creatures, is His anger against those who cause His

children to stumble or fall. God's rebuke to the wicked does not stem from

any desire to cause undue harm or destruction, but arises out of His sense

of justice and His hatred of everything that does harm to or opposes the

truth.

Consider. Can you think of instances in which God either allowed or

caused trouble for a nation or individual with the express purpose of bring-

ing them to Himself and His will for them?

III. GOD

ANNOUNCES

HIS PLAN (Ps. 2:6-9).

What does God say that He has done? Verse 6.

God has chosen and set up a king, His king. He has set him up on His

hill. There is a strong hint here that God takes an active part in the affairs

of the world. Nebuchadnezzar came to this understanding after he had

passed through some difficult experiences. (See Dan. 4:25, 34, 35.)

This reference to a king does not apply only to the kings of Israel. It ap-

plies in a special sense to Jesus, who admitted before Pilate that He is a

King—albeit not an earthly king, but the King of God's people. (See Matt.

27:11; John 18:36.)

God's guiding hand in history.

"In the annals of human history the

growth of nations, the rise and fall of empires, appear as dependent on the

will and prowess of man. . . . But in the word of God the curtain is drawn

aside, and we behold, behind, above, and through all the play and counter-

play of human interests and powers and passions, the agencies of the all-

merciful One, silently, patiently working out the counsels of His own

will."—Education,

p. 173.

How did Paul apply the declaration of Ps. 2:7? Acts 13:32, 33;

compare Rom. 1:4.

In his pentecostal sermon, Peter declared that he and the other disciples

were witnesses that God had raised Jesus, and that "God hath made that

same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36).

It is clear that the New Testament gives Psalm 2 a messianic interpreta-

tion. The writer to the Hebrews points out that the term

Son

applies to

Jesus, and places Him in a position of honor (Heb. 1:5). At His baptism

1E1

Jesus was addressed as "Son" (Matthew 3:17). Peter tells us that Jesus

also was addressed as Son at the transfiguration (2 Peter 1:17).

What phrases of this messianic psalm await complete fulfillment?

Ps. 2:8, 9.

Jesus is now King over the kingdom of grace. The time will come when

He will reign as KING OF KINGS, and LORD OF

LORDS, and the

king-

dom of glory will be established. John the revelator saw the time when

heaven was opened, and one called Faithful and True rode forth on a white

horse. His name was The Word of God. "Out of his mouth goeth a sharp

sword, that with it he should smite the nations; and he shall rule them with

a rod of iron" (Rev. 19:11-16).

Seventh-day Adventists are among those Christians who look forward

eagerly to the second advent of Jesus, to the time when the kingdoms of

this world will become the kingdom of our Lord and of His Christ; and He

shall reign forever and ever. (See Rev. 11:15.)

IV. SOME GOOD ADVICE (Ps. 2:10, 11).

10.

What advice does the psalmist give to kings and judges? Ps. 2:10.

The psalmist turns his attention to those who foolishly oppose God's ac-

tivity among men, and advises them to be wise and instructed. In view of

the circumstances, what does the psalmist mean by being wise? Analyze

the suggestions that follow:

•

Give up the foolishness of thinking that God can be ignored. As

Creator He is the object of worship.

•

Give up opposing God. He is on your side, and is working for your

best interests.

•

Stop denying reality. Does knocking your head against a wall accom-

plish anything desirable?

•

Is it right to oppose God's Anointed, when God is working through

Him to achieve His purposes on your behalf?

11. What positive advice does the psalmist give that is good for all of

us? Ps. 2:11.

It is interesting that in this context those who rebel against God are

given another chance to conform. Whether they accept this opportunity is

up to them. If they turn it down they have no one to blame but themselves

when it comes to the day of reckoning. Here is God's grace made manifest.

Should anyone of us abuse such grace? (See Rom. 2:4-11.)

The concept of serving the Lord with fear is a familiar one in Scripture.

(See Joshua 24:14.) To serve the Lord is to submit to His laws, accepting

Rejoicing

WMTrilit41

His power in order to do whatever He requires. The word

fear

means rev-

erence and awe. We must always be aware of the majesty of God and con-

duct ourselves appropriately in His presence. Unfortunately some of us are

not always conscious of the awesomeness of God's presence, and we act

irreverently, to the dishonor of His name.

12.

Besides serving the Lord with fear, how are we to rejoice? Ps.

2:11.

Ask yourself what this phrase means. The concept of trembling is fre-

quently used in Scripture, although it usually is connected with fear. (Com-

pare Eph. 6:5; Phil. 2:12.) Can you rejoice and tremble at the same time?

Perhaps the injunction means that even in our moments of rejoicing, we

should recognize that it is God who has provided us with such occasions. In

other words, whatever good we accomplish is always by the grace of God.

V. THE BLESSEDNESS OF TRUST (Ps. 2:12).

13.

What is the meaning of the suggestion the psalmist makes as he

concludes this psalm? Ps. 2:12.

Various translations are suggested for the Hebrew translated by the

King James Version as "kiss the Son." Kissing as between kings and sub-

jects denotes fealty or loyalty. Loyalty is a proper thing to give to a ruler.

It is no problem for us to express our loyalty to God as the ruler of the uni-

verse. But the word

Son

is not out of place here, since we have already met

this term in verse 7. Christians not only follow Christ but recognize His

deity. They show their allegiance to Christ as readily as to God the Father.

To be at peace with the God of the universe by having fellowship with

the Son of God is to enter into a state of blessedness.

14.

What expression in Psalm 2:12 sounds like a threat?

Having read of despots who lose control and display anger, this phrase

sounds ominous. But God is slow to anger. (See Nahum 1:3.) Further-

more, God's righteous anger is much different from human anger. Jesus

had moments of righteous anger as he noted the hardness of people's

hearts. (See Mark 3:5.) Paul permitted anger with strict reservations. (See

Eph. 4:26.) We need to be wise, and avoid doing those things that arouse

God's displeasure, because we may be sure that God's anger is righteous.

(Compare Heb. 10:26, 27.) Positively, it is the Christian's delight to

please God.

15.

How would you describe the blessedness of trust? Ps. 2:12, last

part.

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Have you been in a situation when you felt you could not trust anyone?

All of us need someone in whom we can place our trust. What a blessing

it is to know that we can trust the Lord and His Anointed! If you feel this

way, why not offer a prayer of thanks?

HOW DOES THIS APPLY TO ME?

How does this psalm make you

feel? (Underline the correct word): trustful, apprehensive, confident, at

peace, unsure?

(Rank the statements below in order of their importance to you.) I feel

comfortable in placing myself in the hands of God because of:



His past dealing with me.



The way He has dealt with others.



His actions in history.



His love shown on Calvary.



The fact that His law makes sense.

FURTHER STUDY AND MEDITATION:

Study in context the allu-

sions to Psalm 2 in the book of Revelation. For example: Revelation 1:5;

2:27; 4:2; 6:17; 11:15-18; 12:5; 17:12-14; 19:15.

SUMMARY:

We live in a world in which people and nations ignore God,

and are unwilling to be guided by His moral principles. Many by nurture

and training know better. This does not turn God aside from His primary

purpose of saving lost humanity. Through His Son He will establish the

kingdom of truth and righteousness. Through His grace He gives everyone

extended opportunities to do what is right. Blessed are those who know

their God and trust in Him.

Lesson

July 22-28

Hymn of Praise: Clow

Great Thou Affi

THIS WEEK'S STUDY: Psalm 8.

MEMORY TEXT: "When I consider thy heavens, the work of

thy fingers, the moon and the stars, which thou hast ordained;

what is man, that thou art mindful of him? and the son of man,

that thou visitest him?" (Psalm 8:3, 4).

HUMAN WEAKNESS; DIVINE STRENGTH.

By comparison . with

their all-powerful, majestic Creator, human beings are insignificant, weak,

dependent creatures. Even so, the Lord originally invested humankind with

dominion over the earth, and this dominion will be restored for those who

trust Him.

OUTLINE:

The Excellence of God's Name (Ps. 8:1).

II.

Children in God's Kingdom (Ps. 8:2).

III.

The Value of the Human Race (Ps. 8:3, 4).

IV.

God's Assignment of Authority (Ps. 8:5-8).

A Glad Refrain in Jesus' Name (Ps. 8:9).

DO WE REMEMBER GOD?

In the rush of everyday existence, do we

find time to pause and ask ourselves: Where are we going? Why are we

going there? How shall we get there?

Most people are bound up with the mundane activities involved in earn-

ing a living, going to school, or caring for a family. All of these are wor-

thy endeavors, but do we pause to give glory to God, to whom we are in-

debted for everything that we have?

Do we praise God even for the trials and difficulties of life?

George

Matheson, the blind Scottish preacher who wrote the magnificent hymn

"0 Love That Will Not Let Me Go," once prayed: "My God, I have

never thanked Thee for my `thorn'! I have thanked Thee a thousand times

for my roses, but never once for my 'thorn': I have been looking forward

to a world where I shall get compensation for my cross as itself a present

glory. Teach me the glory of my cross; teach me the value of my 'thorn.'

Show me that I have climbed to Thee by the path of pain. Show me that

my tears have made my rainbow."—Moody

Monthly.

In our study this week

we note how the psalmist responds to the God

of the universe. He claims Him as a personal God, calling Him "our

Lord." Then he extols the excellency of our God, and demonstrates how

this is true. As we study and learn about God, we can join in this hymn of

praise. As we rejoice with the psalmist, we can give our testimony to the

wonderful God of heaven, singing: "How great Thou art!"

THE EXCELLENCE OF GOD'S NAME (Ps. 8:1).

The terms

excellence

and

majesty

are interchangeable. Excellence sug-

gests the peak of perfection; majesty reminds us that God is our ruler, ac-

tive on our behalf.

What is the significance of the way the psalmist refers to God? Ps.

8:1.

If you are using the King James Version, you will observe that the

psalmist addresses God as LORD. Every letter is a capital. This tells us

that the Hebrew word is God's name,

Yahweh, a

name that represents the I

AM. Read Exodus 3:13-15 to see how God revealed this name to Moses.

The name is held so sacred that no devout Jew will use it; he will say

Adonai

(Lord) instead.

The psalmist addresses God by His name, and then adds the description

of a beautiful relationship: "our Lord." The second "Lord" is not printed

in all capital letters, but it indicates one who is superior, one who exercises

sovereignty, one who has the right to rule. The psalmist is saying that the

God of the universe is your Lord and mine, the One who has the ultimate

control over everything that has to do with us. If we are wise we will rec-

ognize our absolute dependence upon Him.

Personal application.

Do we recognize God's sovereignty over our

lives? Are we grateful to Him for all the things He has done for us? How

do we show our gratitude?

What does the psalmist mean by referring to the majesty or excel-

lence of God's "name"? Ps. 8:1.

A name in Hebrew is not merely a means of identification. It is a clear

link with the character and position of the bearer of that name. The New

International Version sometimes translates the Greek "your name" as

"you." This emphasizes the significance of the word

name.

God's name is

a symbol of who He is. Hence, the command not to take the name of the

Lord in vain (Ex. 20:7) condemns not only cursing but also demeaning

God by ignoring Him, not giving Him His due, or by violating His instruc-

tions while claiming to be His follower. The majesty of God's name is also

the majesty of His character, and the excellence of all His activity on be-

half of the human race.

Note the comprehensiveness of the meaning of the "name" in the

following texts:

Deut. 12:11



Ps. 5:11



John 17:6



John 14:13, 14



Where has God set His glory? Ps. 8:1.

The word

glory

is one that we need to study if we are to understand all

that is involved in its use in the Bible. Generally, we associate glory with

light, and it is true that God lives in light unapproachable. (See 1 Tim.

6:16.) But glory can come through doing something very important, very

difficult of achievement. When Jesus asked His Father to glorify Him

(John 17:1), He was thinking of His death on the cross (John 12:23, 28).

Jesus glorified the Father by revealing Him to the world, by doing His will,

and by finishing the task that had been assigned to Him (John 17:4). Jesus

showed His glory by the miracles He performed (John 2:11). God's glory

is His character demonstrated by deeds. To the righteous He is a friend, a

source of hope and love, but to the wicked He is a consuming fire, a fright-

ening presence. (See Deut. 4:24; Rev. 6:16.)

God has set His glory "above the heavens." This indicates that

human beings cannot fully understand it. His glory extends its influence to

every part of the universe. Do you begin to see why the psalmist must sing

praises to God? God's name stands for all that He is and all that He has

done for us. Are you ready to sing with the psalmist: "0 LORD our Lord,

how excellent is thy name in all the earth!" Sing, alone if you are alone,

or with others who might be with you.

II. CHILDREN IN GOD'S KINGDOM (Ps. 8:2).

After the psalmist has extolled the sovereignty and majesty of God "in

all the earth," it comes as a surprise, and is somewhat shocking, to hear of

enemies and the avenger. Does the God of the universe indeed have ene-

mies? Who could they be? How long will this situation last?

Equally surprising is the reference to "babes and sucklings" through

whom God works to silence opposition.

What agency does God use in the controversy with sin and sin-

ners? Ps. 8:2.

We tend to look down on children as not being able to accomplish

much in matters of witnessing for truth. Compare the attitude of the dis-

ciples toward the children that were brought to Jesus (Luke 18:15.) But

note the response of Jesus (verse 16). "Of such is the kingdom of

MON

heaven"—what an important phrase! Now read Matthew 18:1-6. Children

have characteristics that we do well to emulate. Only as we are converted

and become as little children in trust and wholehearted confidence can we

hope to enter the kingdom.

What did Paul have to say about God's use of weak instruments?

2 Cor. 12:7-10; 1 Cor. 1:26-29.

Sometimes we make the mistake of despising the weak as useless in the

battle against God's enemies. We tend to admire the great, the apparent

spiritual and intellectual giants.

God knows how to confound the mighty, how to overthrow the enemy.

Are you not glad that God can use you and me, even though our talents may

not be outstanding and the record of our past life may not be inspiring?

The praises of children.

Note the circumstances in which Jesus quoted

this second verse of Psalm 8, as recounted by Ellen White. After referring

to the second cleansing of the Temple, when "divinity flashed through

humanity," she writes: "Again the temple court was filled by the sick and

the dying, and once more Jesus ministered to them. . . .

"After a season the priests and rulers ventured back to the temple. . . .

Quietly returning to the temple, they heard the voices of men, women, and

children praising God. . . . The children were foremost in the rejoicing. . . .

Now with glad voices the children sounded His praise. . . .

"The sound of these happy, unrestrained voices was an offense to the

rulers of the temple.... They represented to the people that the house of God

was desecrated by the feet of the children and the shouts of rejoicing."

They came to Jesus to complain. But Jesus said: " 'Yea; have ye never

read, Out of the mouth of babes and sucklings Thou hast perfected praise?'

Prophecy had foretold that Christ should be proclaimed as king, and that

word must be fulfilled. . . . God moved upon the children to be His wit-

nesses."—The

Desire of Ages,

pp. 592, 593.

What does this tell us about God?

He establishes truth, not by force,

but by persuasion; not by strength, but by apparent weakness. What kind of

God must He be? Are you ready to sing His praises?

III. THE VALUE OF THE HUMAN RACE (Ps. 8:3, 4).

The value of a human being is so great that God has said: "Thou shalt

not kill" (Ex. 20:13). Yet down through the ages and even in our own time

the killing of men, women, and children is an everyday occurrence. Why

do you think this is so?

How does the psalmist picture the apparent puniness of man? Ps.

8:3, 4.

When the psalmist looks at the heavens with their planets and stars, and

considers the wide open spaces, he is impressed with how small human

beings are in comparison. Modern astronomy has increased the contrast.

Human insignificance, God's greatness.

One evening a man decided

to walk out of a Middle Eastern town into the desert. All around him was

sand. For some time he could hear the barking of dogs, the hum of activity

in the village he had left. He was aware of human life. But soon it became

very dark, the sounds were lost, and he found himself looking up at a vast

sky with millions of twinkling stars. He suddenly realized how tiny he was,

how vulnerable. Later he testified that he had felt the presence of God as

he had never felt it before. It is when we recognize our smallness, that we

can sense God's greatness.

8. How vividly does the psalmist picture God's creative power? Ps.

8:3.

"The work of thy fingers."

We are constantly amazed at the concept

of Creation. Elsewhere the psalmist says that God spoke, and "it was

done" (Ps. 33:9). Here God uses only the tips of His fingers. This is sym-

bolic language, of course, but it emphasizes the effortlessness of God's ac-

tivity in creating what to us is gigantic. We can hardly begin to conceive

the greatness of our God.

It is this Creator-God who concerns Himself with us. He is "mindful"

of us, that is, He thinks about us and cares for us. How do we respond?

How does our response reflect upon God?

How do you react to the following propositions?

Importance is not necessarily related to physical proportions. A small

gem can be more precious than a huge stone.

It is not the size of the body that determines value, but intellectual

and moral worth.

Our importance rests, not on the work that we do, but upon the value

that Christ has placed upon us.

Having been created in the image of God, it is the reflection of that

image that is the measure of our greatness.

God is great, not so much because of His power, although He is all-

powerful, but because of His infinite love.

IV. GOD'S ASSIGNMENT OF AUTHORITY (Ps. 8:5-8).

9. What rank has God given to human beings? Ps. 8:5.

"A little lower than the angels." "A little less than God" (RSV). "A

little less than a god" (NEB). The Hebrew word is

Elohim,

which means

God, and is found in Genesis 1:1. Thus we are taken back to the Creation

story, where we are told that humans were made in the image of God, male

and female.

It is obvious that human beings are made less powerful than the angels,

who are ministering spirits (Heb. 1:14). Angels are an order of creation

that can fly swiftly from one place to another according to God's com-

mand. They have tremendous power to destroy (2 Kings 19:35). They re-

leased Peter from prison in a supernatural way (Acts 12:7-10). They min-

istered to Jesus (Matt. 4:11), and continue to minister to God's people

today.

In a physical sense human beings were made lower than angels. They

were certainly created lower than God. Yet they are given a high destiny,

which is connected with a high calling, to reflect God's image.

"Crowned him with glory and honour."

A crown is a symbol of

kingly rank. It denotes authority to govern and rule, to make decisions af-

fecting subjects. Ideally, just as God is ruler of all, so human beings are in

charge of Planet Earth. Sin has marred the kingdom, but humanity is still

in charge of the environment.

10.

To what extent has God given dominion to mankind? Ps. 8:6-8.

It is obvious that we do not have complete control over our environ-

ment. It is also true that unless humanity exercises wisdom in handling the

environment, disaster will result.

Give examples of how we can improve or destroy our environment.

11.

How does the letter to the Hebrews interpret these verses that we

have been studying? Heb. 2:6-9.

"Adam was the vicegerent of the Creator. His was not an independent

rule. The earth is God's, and He has committed all things to His Son.

Adam was to reign subject to Christ. When Adam betrayed his sovereignty

into Satan's hands, Christ still remained the rightful King."—The

Desire

of Ages,

p. 129.

God's original purpose for our first parents was that they should have

perfect and free control of the environment in which they were placed.

Under Christ there would be no problem. But Adam and Eve lost their

sovereignty when they yielded to the temptation of the serpent. That loss

of sovereignty is evident when we see that many situations are beyond our

control. But we also see Jesus, the Word who became flesh and dwelt

among us (John 1:14). We see Jesus, who suffered and died that we might

live. We see Jesus, who gained the victory over sin in order to "bring

many sons to glory." We know that through Him humanity can achieve

iHU

that destiny which God originally designed.

It is doubtful that the psalmist could see all this in detail. Yet he had

confidence that God would overcome evil and restore us to the position for

which we were created. His eye of faith helped him see humanity once

again in perfect control of sheep and cattle, birds and fish, and everything

on the surface of the earth or in the sea.

V. A GLAD REFRAIN IN JESUS' NAME (Ps. 8:9).

As we come to the end of this psalm, we find the psalmist singing

God's praises as he did in the first verse.

Are we prepared to join him in the song? Are we grateful for God's

plans for us? Are we thankful to God, who in Christ Jesus has rescued us

from despair and prepared for us a glorious future? Let us repeat the re-

frain:

LORD our Lord; how excellent is thy name in all the earth!"

HOW DOES THIS APPLY TO ME?

•

How shall we express our gratitude to God for all that He is and has

done for us? Here is a topic you can discuss with the family, a friend,

and with the Sabbath School class.

•

Do you see how you may be able to contribute to stemming the tide

of evil, despite your human weakness?

•

Do you recognize your weakness as a person, but your great worth

to God through Jesus Christ?

•

Do you ask for God's help daily to enable you to carry efficiently

the responsibilities that God has placed on your shoulders as a witness

for Him?

FURTHER STUDY AND MEDITATION:

Read Ellen G. White,

Edu-

cation,

pp. 20-27.

SUMMARY:

The psalmist addresses the God of the universe as his God.

There is a close relationship between himself and God. He is impressed

with God's majesty as Creator of the heavens and the earth. He is amazed

that God cares for humanity and makes use of the weakest of His saints in

order to accomplish His purposes. He is grateful for the creation and

destiny of man, and wants to enjoy the fulfillment of this vision. He begins

his psalm with praise and ends with the same language, indicating that his

uppermost thought is praise.

Lesson

July 29—August 4

Standards o

Righteousness

THIS WEEK'S STUDY: Psalm 15.

MEMORY TEXT: "Lord, who shall abide in thy tabernacle?

who shall dwell in thy holy hill? He that walketh uprightly, and

worketh righteousness, and speaketh the truth in his heart"

(Psalm 15:1, 2).

WHO SHALL ABIDE?

The individual acceptable to God is the one whose

righteousness of heart is the source of righteous behavior. The only kind of

behavior that God accepts is that which is morally and ethically pure.

OUTLINE:

The Question of Questions (Ps. 15:1).

II.

Walking Blamelessly (Ps. 15:2).

III.

Controlling the Tongue (Ps. 15:3).

IV.

Honesty to God and Others (Ps. 15:4).

Using Our Money Aright (Ps. 15:5).

PRINCIPLES FOR LIVING.

Books of instruction on how•..to do things

are very popular. All of us need to know how to do many things in life,

such as how to care for our means of transportation, how to make small re-

pairs in the home. Without the advice of the expert we may lose many of

the things we hold valuable in life, and the loss may be irreparable.

But more important than the material things around us is our relation-

ship with God. How can we serve Him best, how can we qualify to be in

His kingdom?

In the psalm that we study this week, the psalmist asks a question that

all of us would like to have answered: "Who shall abide in thy taber-

nacle?" (Ps. 15:1).

The psalmist's answer was repeated in other words by Anselm who be-

came the Archbishop of Canterbury in 1093. He said, "If

should see the

shame of sin on the one hand, and the pain of hell on the other, and must

of necessity choose one, I would rather be thrust into hell without sin than

go into heaven with sin."

I. THE QUESTION OF QUESTIONS (Ps. 15:1).

1. Why is the psalmist's question so important? Ps. 15:1.

SAB

At first glance, this verse seems to give us two questions. But really the

questions are one and the same. The psalmist uses a mode of Hebrew

poetry that involves parallelism of thought. In Psalm 15:1 the first question

is followed by another that asks the same question in other words. Abiding

in the sanctuary and dwelling in God's holy hill both mean living close to

God.

To dwell in the sanctuary meant for the psalmist that he would always

be living in the holy presence of God. Not only would he always be con-

scious of God's requirements in the law, but he would also be aware of

God's mercy available through the shed blood of the Sacrifice.

2. What question asked by John in the book of Revelation is similar

to that asked by the psalmist? What answer does he give? Rev.

6:17; 7:1-3,13-17.

Those who receive God's end-time seal will abide in His tabernacle.

They will dwell in His "holy hill" enjoying the companionship of Christ

and the heavenly angels.

The humble in heart will dwell with God. "

'Though the Lord be

high, yet hath he respect unto the lowly.' Ps. 138:6. Those who reveal the

meek and lowly spirit of Christ are tenderly regarded by God. They may be

looked upon with scorn by the world, but they are of great value in His

sight. Not only the wise, the great, the beneficent, will gain a passport to

the heavenly courts; not only the busy worker, full of zeal and restless ac-

tivity. No; the poor in spirit, who crave the presence of an abiding Christ,

the humble in heart, whose highest ambition is to do God's will—these

will gain an abundant entrance. They will be among that number who have

washed their robes and made them white in the blood of the Lamb. 'There-

fore are they before the throne of God, and serve Him day and night in His

temple: and He that sitteth on the throne shall dwell among them.' Rev.

7:15."—The Desire of Ages,

pp. 301, 302.

Living in God's presence.

Indicate whether the following statements

are true (T), or false (F), and give a reason for your judgment.

To live in the presence of God is:

to live in constant fear



Reason:



to share in God's love



Reason:



to feel superior to others



Reason:



2-S.S.Q. 3/90

to enjoy witnessing to others

Reason:



to be a hermit

Reason:



to escape the chores of living

Reason:



to live a fuller, more exciting life



Reason:



II. WALKING BLAMELESSLY (Ps. 15:2).

3. What is the first answer the psalmist gives to the question he has

asked in Psalm 15:1? Psalm 15:2, first part?

The kind of people who delight to dwell in the presence of God are

those who delight to do His will. They do not falter at any standard,

however high. Not that they think they can reach such a standard in their

own strength, and by their own effort. Their confidence is in God that He

will give them grace and power to live such a life. They have sincerely

placed their wills in God's hands, and they know that God will do for them

abundantly above all that they can think or imagine. (See Eph. 3:20, 21;

compare Jude 24; 1 Cor. 10:13.)

What does it mean to walk "uprightly"?

The Hebrew word

(tamim)

translated "uprightly" (KJV), "blameless" (NIV), and "with integrity"

(Anchor Bible), suggests completeness and soundness. It refers to a life

that is ethically sound in desire and direction. The word means

"complete," "incontestable," "blameless," "whole," "perfect," "inno-

cent," "upright," "honest." It is the word used often to refer to the ani-

mal sacrifices that were to be "without blemish." (See Ex. 12:5; 29:1;

Lev. 1:3, 10; 22:21.) The same word is used to refer to God as "perfect."

(See Deut. 32:4; 2 Sam. 22:31; Job 36:4.) It is used in Ezekiel's descrip-

tion of Lucifer before sin was found in his heart. (See Ezekiel 28:15.) The

"undefiled" spoken of in Psalm 119:1, "who walk in the law of the

Lord," are "the perfect." The same word is used in God's command to

Abraham: "walk before me, and be thou perfect" (Gen. 17:1). God was

asking Abraham to turn away from all sin, to be right with Him in heart,

and to obey His law perfectly.

God's standard.

"Human beings, by uniting their weakness to the

divine nature of Christ, may become partakers of His character.

"Christ came to give an example of the perfect conformity to the law of

T F

Standards of Ri•51

itess



August 4

God required of Adam, the first man, down to the last man that shall live

on the earth. He declares that His mission is not to destroy the law, but to

fulfill it in perfect and entire obedience.

"In this way He magnified the law and made it honorable. . . . He came

to demonstrate the fact that humanity, allied by living faith to divinity, can

keep all God's commandments."—Ellen G. White, Untitled Manuscript

145, December 30, 1897.

What second answer to his question is given by the psalmist? Ps.

15:2, second part.

Right-doing and right-thinking are equally important. (See Rom. 2:13.)

We must be righteous, as well as right.

A large number of passages in the Old Testament speak of human right-

eousness. Isaiah spoke of human righteousness as worthless in the sight of

a holy God. (See Isa. 57:12; 64:6.)

The question repeated.

The same question asked in Psalm 15:1 is raised

again in Psalm 24:3. The answer given there is: "He that hath clean hands,

and a pure heart; who hath not lifted up his soul unto vanity, nor sworn

deceitfully" (verse 4). What is the source of this purity of heart and life?

"He shall receive the blessing from the Lord, and righteousness from the

God of his salvation" (verse 5). Who are the ones upon whom this blessing

of righteousness is bestowed? "This is the generation of them that seek him,

that seek thy face" (verse 6). How remarkably similar to Jesus' admonition:

"Ask, and it shall be given you; seek, and ye shall find" (Luke 11:9).

Righteousness defined.

Isaiah clearly explains what he means by right-

eousness. "Hearken unto me, ye that know righteousness, the people in

whose heart is my law" (Isa. 51:7). Such people are "called trees of right-

eousness, the planting of the Lord" (Isa. 61:3). The means by which they

are made righteous is beautifully spelled out by Isaiah:

"until the Spirit is

poured upon us from on high. . . .

Then justice will dwell in the wilderness,

and righteousness abide in the fruitful field. And the effect of righteous-

ness will be peace" (Isa. 32:15-17, RSV).

What third answer does the psalmist find to his question? Ps. 15:2,

third part.

The third admonition of the psalmist is that those who would like to be

guests of the Lord must always speak the truth from their hearts. What they

say is in harmony with what they think and feel. They are not one thing

outwardly and another thing inwardly, as were some of the Pharisees in the

days of Jesus. Hypocrisy is a hateful thing. The person who has permanent

existence in the presence of God must be thoroughly honest.

Personal application.

Do you know of anyone just like that? Are you

such a person? If not, why not? Why is it difficult in everyday life to be ab-

solutely honest?

III. CONTROLLING THE TONGUE (Ps. 15:3).

6. Having referred to three positive things that the true worshiper of

God should do, what three negative aspects need to be considered?

Ps. 15:3; compare James 3:2.

•

Backbiting.

The word used in the King James Version is "back-

bite," a very vivid term. To bite is bad enough, but to bite behind one's

back is a form of treachery.

•

Backbiting as a form of cannibalism.

"We think with horror of the

cannibal who feasts on the still warm and trembling flesh of his victim; but

are the results of even this practice more terrible than are the agony and

ruin caused by misrepresenting motive, blackening reputation, dissecting

character?"—Education,

p. 235.

•

Doing evil.

The second negative thrust is that of doing evil. Words

that leap from the tongue can hurt badly, but deeds that bring evil con-

sequences to someone else are the acme of enmity. What is the antidote of

doing evil? It is doing good; it is following in the footsteps of Jesus, "who

went about doing good" (Acts 10:38).

•

Taking up a reproach.

The third negative reaction is that of taking

up a reproach against one's neighbor. The psalmist says that the one who

would be an acceptable worshiper in God's house must hold no grudge,

must accept no slur against a neighbor. If he has anything against his

neighbor, or even a brother, he should make things right before his offer-

ing will be acceptable in the eyes of God. What did Jesus say in Matt. 5:23,

24?

IV. HONESTY TO GOD AND OTHERS (Ps. 15:4).

We have noted three positive exhortations, and three negative proposi-

tions. Now we look at four more propositions: two in verse 4 and two in

verse 5.

7. What does the psalmist mean by saying that "a vile person"

(KJV) or "a reprobate" is despised (Ps. 15:4, RSV)? Compare

1 Cor. 15:33.

The Hebrew word translated "contemned" ("despised," RSV) means

also "to think lightly of." The servant of God never hates anyone, even

though he thinks poorly of the character of the confirmed sinner. The sin-

ner is loved because of his or her potential, but the sin is hated. (See

John

4:20, 21.) If Christ could love vile sinners so much that He could lay

down His life for them (see 1 John 2:2; Rom. 5:8), surely His people can

love sinners, even though they have no respect for their manner of life.

(See Lev. 19:18.)

What second piece of advice does the psalmist give in Psalm

15:4?

There

is a contrast here; the vile person is now replaced by a person

who fears the Lord. Such a person is to be honored and accepted into one's

company. In proportion as the servant of God disrespects the habits of the

vile person, so he honors those whose hearts are right with God. The vile

person needs to know that he is loved and accepted despite his way of life,

but not because of it.

What is the third characteristic of the true worshiper of God?

Psalm 15:4.

The injunction is to do what is right even though it hurts. We must be

prepared to do right "though the heavens fall." The psalmist is saying that

true worshipers of God, once they have entered into a solemn obligation,

can be trusted to perform whatever they have undertaken, even though the

performance may entail hardship.

Personal meditation.

Am I one who has earned the reputation of being

faithful in all my relationships? Are there some who doubt my word at

times, and have I given them the occasion to doubt? Does taking an oath

make the obligation any stronger?

V. USING OUR MONEY ARIGHT (Ps. 15:5).

10.

How should God's people relate to lending money? Ps. 15:5.

In the parable of the talents, Jesus did not condemn the practice of lend-

ing money and getting a return for it. (See Matt. 25:27.) The money would

go to "exchangers," or "bankers" (NIV), who would presumably profit

from the money loaned. In this case it would be proper for the exchanger or

banker to give a return on the money that had been loaned for this purpose.

In the days of the psalmist, however, the economy was largely agricul-

tural. The one in need might be the peasant farmer trying to survive be-

tween one crop and another. In such a case, demanding interest was impos-

ing a further hardship on the farmer, and would not be a neighborly or

friendly act. The law condemned it. (See Deut. 23:19.) However, if the

stranger borrowed money as part of a mercantile deal, he could be charged

interest. (See verse 20.)

The creditor should always consider the situation of the debtor. Com-

passion must be shown. (See Ex. 22:25-27.) The creditor who seeks profit

by overcharging even a poor man, as suggested by the word "usury," can-

not consider himself a friend of God. God's concern for the poor is clearly

stated in Deuteronomy 15:8-11.

11. What other type of financial gain is prohibited by the psalmist?

Ps. 15:5.

When Samuel was old he challenged the people to tell him whether he

had taken any bribes "to make me shut my eyes" (1 Sam. 12:3, NIV). His

sons, on the other hand, "accepted bribes and perverted justice," because

they were concerned only with making profits. (See 1 Sam. 8:3, NIV.) The

psalmist elsewhere describes sinners as those whose "right hand is full of

bribes" (Ps. 26:10). The righteous person, on the other hand, is one who

"snaps his finger at a bribe" (Isa. 33:15, NEB),

The need for honest people.

"The greatest wain of the world is the

want of men—men who will not be bought or sold, men who in their in-

most souls are true and honest, men who do not fear to call sin by its right

name, men whose conscience is as true to duty as the needle to the pole,

men who will stand for the right though the heavens

fall." Education,

57.

HOW DOES THE PSALM APPLY TO ME?

(Check the statements

below which most express your feelings.) As a result of the study of this

lesson I:



See a closer relationship between worship and life.

Feel that God's standards are right and reasonable, that through

His grace and the growth process I can achieve them.



Know that God is patient with me and that His righteousness

covers me.

Recognize the importance of having my sins forgiven, and that I

turn away from all sin.



Pray for grace to practice the Golden Rule.

FURTHER STUDY AND MEDITATION:

Compare 2 Peter 2:9-22 and

Jude 8-25 with the counsel given in Psalm 15.

SUMMARY:

The psalmist asks a question that expresses our concern:

how can we qualify to approach God in worship, and be able to live in His

presence? He then proceeds to answer the question, by pointing out ten

principles of adequate conduct. The first three are positive, indicating what

we should do. The second three are negative, showing what we should

avoid. Then we have two additional positive principles and two negative, a

total of ten. If we are guided by these principles we shall never be moved,

never be shaken in our confidence in God and our loyalty to Him.

Lesson

August 5-11

Nature, Law, and a

Personall Prayer

THIS WEEK'S STUDY: Psalm 19.

SAB

MEMORY TEXT: "The law of the Lord is perfect, converting

the soul: the testimony of the Lord is sure, making wise the

simple. The statutes of the Lord are right, rejoicing the heart:

the commandment of the Lord is pure, enlightening the eyes"

(Psalm 19:7, 8).

LIVES CHANGED BY KNOWLEDGE OF GOD.

The revelation of

Himself that God gives through nature and through His inspired Word

creates in the human heart a longing for deliverance from everything that

is unlike Him.

OUTLINE:

The Witness of Nature (Ps. 19:1).

II.

Evidences of God's Control (Ps. 19:2-6).

III.

The Law and Its Value (Ps. 19:7-10).

IV.

Admonitions and Warnings (Ps. 19:10-13).

The Psalmist's Response (Ps. 19:14).

CREATOR AND CREATED.

The pagan looks at the world around him

and sees the sun and moon and stars. Because he cannot reach or touch

them, he turns them into objects of worship, gods that he hopes he can in-

fluence in his favor.

The psalmist looks up at the same sky and sees the same phenomena,

but he knows that the heavenly bodies have been placed there by the

Creator-God, and he is impressed with His glory.

When you and

look at the wonders of creation, do our minds go from

visible things to the invisible One? Does our vision take us beyond the im-

mediate to the ultimate? And in that case, what do we see?

The psalm we study this week

has been characterized by C. S. Lewis

as the "greatest poem in the Psalter and one of the greatest lyrics in the

world."—Reflections on the Psalms

(New York: Harcourt, Brace, 1958),

p. 63. It will challenge our thinking and perception.

Some commentators have noted a difference in metrical structure be-

tween verses 1-6 and 7-14, and a difference in subject matter between the

first part, with its emphasis on the witness of nature, and the second part

that is concerned with God's teachings in the Torah. Some would suggest

that here we have two differing strains of thought, but a careful study of

the psalm shows an inner unity: God's revelation in nature, and His verbal

revelation in the Torah. Both are important to us, and both call forth a

statement of dedication on the part of the psalmist. Do we respond in the

same way?

I. THE WITNESS OF NATURE (Ps. 19:1).

When we look up at the sky and see the stars, the sun, and moon, we

may receive the same conviction that came to the psalmist.

What do the heavens declare, according to the psalmist? Ps. 19:1.

Writers have commented on the brilliance of the heavenly luminaries in

the clear atmosphere of the Middle East—a phenomenon that moved the

psalmist. His mind goes from the created to the Creator, and he marvels,

not so much at the object he sees, as at the glory of the One who placed it

there.

As the psalmist refers to the glory of God, he uses the Hebrew word

for God. This name is related to the name for God used in Genesis 1:1 that

refers to the Creator of the heavens and the earth. No doubt the psalmist's

mind went back to the account that Moses had given of the Creation, as he

remembered that God had placed the sun and the moon "to give light upon

the earth" (Gen. 1:17). The gun and moon are not gods to be worshiped,

but objects placed in the heavens by God for a particular service.

According to the apostle Paul, what two aspects of God should be

clear to everyone from a study of nature? What are the results in

the lives of people who refuse to recognize the creatorship of God?

Rom. 1:19-25.

Unfortunately, fallen human beings are not always aware of the witness

of nature. Nor do they want to be. There are some who are willingly ig-

norant of the divine truths taught by the natural world. Without God in

their lives, they are tragically vulnerable to creature worship.

What constitutes the glory of God? Ex. 33:18; 34:5-8.

"Now sin has marred God's perfect work, yet that handwriting remains.

Even now all created things declare the glory of His excellence."—The

Desire of Ages,

p. 20.

"By implanting in their hearts the principles of His word, the Holy

Spirit develops in men the attributes of God. The light of His glory—His

character—is to shine forth in His followers. Thus they are to glorify God,

to lighten the path to the Bridegroom's home, to the city of God, to the

marriage supper of the

Lamb."—Christ's Object Lessons,

p. 414.

What lessons did Jesus draw from natural objects around him?

Matt. 6:26-34:

"The Great Teacher biought His hearers in contact with nature, that

they might listen to the voice which speaks in all created things; and as

their hearts became tender and their minds receptive, He helped them to

interpret the spiritual teaching of the scenes upon which their eyes

rested. . . .

"All things'both in heaven and in earth declare that the great law of life

is a law of service. . . . The same law of service is written upon all things

in nature. The birds of the air, the beasts of the field, the trees of the forest,

the leaves, the grass, and the flowers, the sun in the heavens and the stars

of light—all have their

ministry."—Education,-

pp. 102, 103.

II. EVIDENCES OF GOD'S CONTROL (Ps. 19:2-6).

Not only did God in the beginning provide a suitable environment for

humanity; but also day after day, night after night, God's blessings are re-

peated.

How does the psalmist portray the ongoing provision that God has

made for us? Ps. 19:2, 3.

At the creation of this planet God was pleased with what He had done.

"And God saw every thing that he had made, and, behold, it was very

good" (Gen. 1:31). But He went further and provided for continuing life.

Adam and Eve were to be fruitful and have dominion; their diet was pro-

vided (verses 28-30). And every seventh day was a weekly day of rest

(Gen. 2:1-3). The sun was to mark off the days and the years. The cycle of

the moon would indicate the months. Life was to continue as perfectly as

it had begun.

We know the tragedy of the entrance of sin into the Garden of Eden.

Nature was marred.

Nature depicts evil and goodness.-

"Only in the light that shines from

Calvary can nature's teaching be read aright. . . . In brier and thorn, in

thistle and tare, is represented the evil that blights and mars. In singing bird

and opening blossom, in rain and sunshine, in summer breeze and gentle

dew, in ten thousand objects in nature, from the oak of the forest to the

violet that blossoms at its root, is seen the love that restores. And nature

still speaks to us of God's

goodness."—Education,

p. 101.

How widespread is the knowledge of nature and its laws? Ps. 19:4.

It does not matter what language is spoken, what race is affected, what

part of the earth is concerned, the laws of nature are understood. Not per-

fectly, perhaps, but sufficiently for them to be a reliable measure of time.

The revolving and orbiting earth is an accurate timepiece. Nations and

people may vary as to the names of the months, or the number of the years,

or when the years begin and end; but all can count from one to seven, and

all may know when the Sabbath, the seventh day of the week, comes

around. It is important to know that the weekly cycle has never been

changed. Efforts to do so in Russia and in France after their political

upheavals in this century and the eighteenth century respectively, have ut-

terly failed. We can be sure that the seventh day in the twentieth century is

the same seventh day that Jesus observed as the Sabbath.

What interesting personification is made of the sun? Ps. 19:5, 6.

The sun is a dependable timepiece in the heavens. From our standpoint

it moves obediently, regularly, strongly, and effectively. It always sets at

a time that can be predetermined, and rises at a time that can be well estab-

lished.

The sun is not moving in the way the psalmist describes. In our sophis-

tication, we may smile at him. The fact is that in spite of modem

astronomy, in spite of all the diagrams we have seen about the orbit of the

earth around the sun, we still talk about the sun setting in the west and ris-

ing in the east! If we do this in the twentieth century with all our learning

and advancement in science, we can surely let the psalmist draw his pic-

ture, and understand what he means. He is telling us that God is the God of

order, and He is in control. We can still use our sundials, and know the

time of day. We can still navigate by the stars and know the direction we

are taking. God's order is not only fixed; it is unshakable, unchangeable,

until God Himself decides to make some changes.

III. THE LAW AND ITS VALUE (Ps. 19:7-10).

We now enter into the second part of the psalm. We have been looking

at the God of Creation (Hebrew,

El).

Now we look at the Lord of the

covenant (Hebrew,

Yahweh).

How does the psalmist describe the law of the Lord? Ps. 19:7.

The Hebrew word for law used by the psalmist is

torah.

This word

means more than "law" as we understand the term in English.

refers to

God's teaching, His revelation given and recorded in His Word. Can you

imagine what it would be like if we had no revelation from God, no in-

struction as we have it from the Bible? What important truths can you

identify, of which we would be ignorant if we did not have the book of

Genesis?

The Hebrew word translated "perfect" means complete, blameless, in-

contestable. The Lord has revealed Himself, His plans, and what He

,Th

dMie

desires His people to do, in a complete way. We do not have to be in doubt

as to what the Lord plans to do, or how we are to fit into His program.

9. Read Psalm 19:7-10, noting five terms that present five aspects of

God's law

(torah). Write

them down here:

Study the following definitions:

Testimony—the

witness that God gives to what He knows to be true.

For example, the story of Creation. The Hebrew word for "testimony" is

often used of the Ten Commandments. (See Ex. 25:16, 21, 22.)

Statutes, or precepts—the

responsibilities that God places on His

people to perform. The same Hebrew word is used in Psalm 103:18; 111:7;

119:128. God's requirements are not grievous. (See 1 John 5:3.)

The commandment—God's

commandments are not restrictive. They

are for our good. (See Deut. 10:13.)

Fear of the Lord—The

Hebrew word refers to "reverence," or "holy

fear." (See Ps. 2:11; 5:7.) Those who fear the Lord recognize His great-

ness and power. God's power is available to us, if we will accept it. (See

Prov. 1:7.)

Judgments—The

Hebrew word refers to God's decision in regard to

a person being tried, and the basis of His decision. (See Ps. 9:7, 16.) There

are times when God judges, but His judgments are mingled with mercy.

Consider God's treatment of Adam and Eve after the Fall.

Now go back over these verses and notice how the psalmist relates to

every one of these aspects of God's revealed will. How do you feel about

God's revelations in the Old and New Testament? List some of the things

that call forth your gratitude.

IV. ADMONITIONS AND WARNINGS (Ps. 19:10-13).

We appreciate the advice of someone who is experienced and interested

in our welfare. We look to that person to tell us what to do in view of the

circumstances in which we find ourselves.

10. How does the psalmist sum up the value of God's teaching and

law? Ps. 19:10.

The psalmist says that there is nothing better than a right relationship

with God. Now read the advice of Jesus to His disciples in Matthew 16:24-

26. There are values in life that last throughout eternity; we should grasp

them. There are also glittering baubles dangled before us; we should ignore

them.

11. How does God warn or caution His people? Ps. 19:11.

God gives us a choice, but He wants us to choose life. (Compare Deut.

11:26-28; 30:19, 20.) Why would a person be so foolish as to choose

death? How would you show a friend that following in the footsteps of the

Master and keeping His law gives us joy in this life as well as in the life to

come? (See Psalm 16.)

12.

What kind of reward awaits the one who decides to be obedient?

Ps. 19:11; compare Ps. 119:165; 2 Thess. 2:10; Phil. 3:20, 21.

The psalmist must have experienced a part of this "great reward" since

he has spoken so highly of God's revelation in the Torah. The psalmist has

found that in keeping God's law there is freedom from guilt, and joy in

living that is inexpressible. The reward is experienced here and now, as

well as in the future.

13.

Note how humbly the psalmist approaches God and seeks cleans-

ing from secret faults. Ps. 19:12; compare Ps. 139:23, 24.

The more we study God's revealed will, the more we are aware of our

weaknesses and failings. We cannot depend on self-evaluation. We tend to

excuse our mistakes. The psalmist wants to be cleared of all guilt. He asks

to be cleansed even of those sins of which he may not be aware. Complete

safety is possible only when God takes over our lives and has complete

control.

Grace for victory over sin.

"Through the measure of His grace fur-

nished to the human agent, not one need miss heaven. Perfection of

character is attainable by every one who strives for it. This is made the

very foundation of the new covenant of the gospel. The law of Jehovah is

the tree; the gospel is the fragrant blossoms and fruit which it bears.

"When the Spirit of God reveals to man the full measure of the law, a

change takes place in his heart. The faithful portrayal of his true state by

the prophet Nathan made David acquainted with his own sins, and aided

him in putting them away. He accepted the counsel meekly, and humbled

himself before God. [Quotes Ps.

19:7-14]."—Selected Messages,

book 1,

pp. 211, 212.

14.

From what other kind of sin does the psalmist want to be free?

Ps. 19:13; Num 15:30, 31; Heb. 10:26-31.

Presumptuous sins are sins of arrogance. They are committed when we

fail to seek counsel of God, when we think we know best what to do. The

first sin of the universe was the sin of pride. Satan wanted to be like God,

not in character and love, but in power. We need always to be careful lest

we think we can do things on our own, that our playa are the right plans.

We do well to pause for prayer, and to consult with godly friends and those

who are in a position to advise us.

V. THE PSALMIST'S RESPONSE (Ps. 19:14).

15. What does the psalmist humbly ask for himself? Ps. 19:14; com-

pare Isa. 50:4; Phil. 4:8; 2 Cor. 10:5.

James points out in his letter that the tongue is an unruly member. It

needs to be held in check. (See James 3:2-18.) We know that words, once

spoken, may never be drawn back. We need to have a watch set on our

lips. Only God can give us the power to control the tongue.

Jesus pointed out that it is possible for us to sin in the area of our

thoughts. (See Matt. 5:28.) Only as God has control of our thinking, only

as, through His power, we banish every evil thought, can we be sure that

our lives are acceptable to God.

APPLICATION EXERCISE:

Complete the following open-ended sen-

tences:

1. The one aspect of nature that fills me with the greatest awe is

I love God's law because



The rewards that I have experienced in seeking to keep God's com-

mandments are



FURTHER STUDY AND MEDITATION:

Read

Education,

pp. 99-101.

SUMMARY:

God has provided a revelation of Himself in nature and in

His written Word. He has outlined what we have to do in order to live with

Him. Our response should be similar to that of the psalmist: Let us read

and understand this revelation. Let us live at peace with Him.

Lesson

August 12-18

The Pain of

Abandonvirtent; The

Tillu[rnph of Farith

THIS WEEK'S STUDY: Psalm 22.

MEMORY TEXT: "My praise shall be of thee in the great con-

gregation: I will pay my vows before them that fear him. The

meek shall eat and be satisfied: they shall praise the Lord that

seek him: your heart shall live for ever" (Psalm 22:25, 26).

DOES GOD ABANDON?

Perhaps some of us have felt abandoned at one

time or another. The question we ask this week is: Does God really aban-

don anyone? If so, under what circumstances, and for what reasons?

OUTLINE:

The Pain of Feeling Abandoned (Ps. 22:1, 2).

II.

The Antidote to Feelings of Despair (Ps. 22:3-11).

III.

The Cruelty of Our Environment (Ps. 22:12-18).

IV.

The Prayer of Faith (Ps. 22:19-21).

The Road of Complete Trust (Ps. 22:22-31).

TRUST TRIUMPHS OVER DESPAIR.

In the psalm for our study this

week we find the psalmist asking God a very important question: Why, my

God, he asks, have you abandoned me?

Jesus used the question of the psalmist as He was suffering intense pain

on the cross. He experienced the situations described by the psalmist.

Triumphant Trust.

Jesus plumbed the depths of human anguish, but

He did not yield to human frailty. He ever maintained His faith and trust in

God. When the moment of death came He said: "Father, into thy hands I

commend my spirit" (Luke 23:46).

Likewise the psalmist finds his way from despair to faith and trust.

Faith triumphs in the end. May that be our experience.

I. THE PAIN OF FEELING ABANDONED (Ps. 22:1, 2).

We all have feelings, and we cannot deny them. But we need to know

what the truth is, so that we are guided, not by what our feelings tell us

about the truth, but by the truth itself.

1. How did the psalmist feel, as expressed in the first two verses of

Psalm 22?

'sae

Commentators have not been able to pinpoint any experience of David,

the psalmist, that would be the basis of this psalm. Christians can see in

the psalm a prophecy of Jesus and His experience on the cross. We will

keep Jesus in mind as we read the psalm. We should also keep in mind that

the psalmist may very well be describing your experience or mine. There

are lessons we may learn from the psalmist's conclusions.

Read the following texts, and note, how individuals felt rejected,

and how painful the circumstances must have been:

Job 2:9



John 1:11



John 6:66, 67



2 Tim. 4:10, 16



2 Cor. 4:9



The psalmist no doubt felt abandoned, and there were those

around him who rejected him. What reason did he have to believe

that God had not forsaken him? Deut. 4:31; 31:6; Joshua 1:5.

There may be occasions when God will have to forsake those who. for-

sake Him. (See 2 Chron. 15:2.) In the .case of the psalmist he was not

aware that he had forsaken God. On the contrary, he was pleading with

God day and night. Is it right for us to suppose that, because there are

delays in the answers to our prayers, we are being neglected or unheard?

How was Psalm 22:1 fulfilled in the experience of Jesus? Matt.

27:46, 50; compare Isa. 53:12; Heb. 9:28; 1 Peter 2:24.

"Upon Christ as our substitute and surety was laid the iniquity of us all.

He was counted a transgressor, that He might redeem us from the condem-

nation of the law. The guilt of every descendant of Adam was pressing

upon His heart. . . . But now with the terrible weight of guilt He bears, He

cannot see the Father's reconciling face_The withdrawal of the divine

countenance from the Saviour in this hour of.supreme anguish pierced His

heart with a sorrow that can never be fully understood by man. So great

was this agony that His physical pain was hardly felt. . . .

"And all that He endured—the blood drops that flowed from. His head,

His hands, His feet, the agony that racked His frame, and the unutterable

anguish that filled His soul at the hiding of His Father's face—speaks to

each child of humanity, declaring, It is for thee that the Son of God con-

sents to bear this burden of guilt; for thee He spoils the domain of death,

and opens the gates of Paradise. . . . He, the Sin Bearer, endures the wrath

MON

of divine justice, and for thy sake becomes sin itself."—The

Desire of

Ages,

pp. 753-756.

II. THE ANTIDOTE TO FEELINGS OF DESPAIR (Ps. 22:3-11).

What statement of faith did the psalmist make as he drew away

from feelings of despair? Ps. 22:3; compare Ps. 9:11; Heb. 13:15.

The psalmist looks up, and he sees God as the Holy One, the One who

rightly receives the praise of the people of Israel. It is when the psalmist is

looking_at_himself and his circumstances that he becomes discouraged. He

needs to look away from himself, if he is to maintain that stance of living

trust. Feelings can tear us down, but faith can lift us up.

The psalmist sees God as the Holy One. The concept of the holiness of

God causes him to reconsider whether he has any special claim on God. He

now sees God as the One who deserves his worship and praise, not his

complaint.

After looking up, in what direction does the psalmist turn his at-

tention? Ps. 22:4, 5.

The psalmist looks back at the history of his people. He sees them

having trust in God, and being delivered. He knows that they prayed and

received answers to their prayers.

Give examples of how God has .guided and provided for His

people:

Ex. 3:7, 8



Ex. 14:13, 14



Joshua 24:11-14



Looking at the positive aspects of history, the psalmist is comforted. He

sees that God is thoroughly approachable. God has taken the initiative to

help His people. They have not been abandoned or forsaken.

Looking at himself again, how does the psalmist view himself? Ps.

22:6-8.

What makes these words especially poignant is that they apply to Jesus

in a very specific way. (See Mark 15:29, 30; Matt. 27:39-43.) As we read

the psalmist's words, we are seeing what happened to Jesus. Although He

was the Son of God, He was despised and rejected.

Read another prophecy of the sufferings of Jesus in Isaiah 53. Note the

following phrases:

"We esteemed him not" (verse 3). "Surely he hath borne our griefs,

and carried our sorrows" (verse 4). "But he was wounded for our trans-

gressions, he was bruised for our iniquities" (verse 5). "The Lord hath

laid on him the iniquity of us all" (verse 6). "He made his grave with the

wicked, and with the rich in his death" (verse 9).

The concept of the suffering Messiah was foreign to the thinking of the

Jews, even of the disciples, but Jesus set the record straight. (See Luke

24:25-27.)

How does the psalmist describe his dependence upon God? Ps.

22:9-11.

Our dependence on God is like the dependence of a child upon its

parents. Happy is the child who knows God and His characteristics through

association with parents. The psalmist recognizes that our dependence on

God does not begin with our mature years, but from the very time that life

begins. God's love is all around us, even though the existence of sin has

rendered many situations far from ideal.

Just as children need their parents close by to protect and provide, so

every one of us needs God to provide all our needs.

Can you say that God has been good to you through the years? How

have you observed His providences in your experience?

III. THE CRUELTY OF OUR ENVIRONMENT (Ps. 22:12-18).

10.

How has the psalmist described the experience of many who have

had to suffer hardships? Ps. 22:12-18.

Once again we see clear references to Jesus. Note particularly verses 16

and 18. "They pierced my hands and my feet" obviously refers to the

nails used in the crucifixion. "They part my garments among them, and

cast lots upon my vesture" was definitely fulfilled at the time of the cross.

(Read John 19:23, 24.)

The action of the soldiers in gambling for a garment that could not be

divided and remain useful, indicates their utter callousness. They had no

idea of the sacrifice that was being made on their behalf by the One they

had nailed to the cross.

By contrast is the concern that Jesus showed for His mother and the

provision He made for her through John. (See John 19:25-27.)

The way that we relate to one another in love or unconcern determines

whether we are disciples of Jesus or followers of the way of the world.

11.

What animals are mentioned by the psalmist as describing his

enemies? Ps. 22:12, 13, 16.

The reference to animals makes the picture of a threatening situation

very vivid. The strong bulls of Bashan are certainly formidable. The raven-

ing and roaring lion is scary, not only because of the strength of his jaws

but because of the frightening roar. Dogs surrounding the psalmist are pic-

tured with their sharp teeth and threatening gesture. Dogs in the Middle

East are not famous for gentleness.

The psalmist is not thinking merely of animals. He is thinking of ene-

mies who have the characteristics of wild beasts. Note the reference to

Satan as a roaring lion in 1 Peter 5:8. Paul warned the Philippians against

destructive dogs (Phil. 3:2). He had people in mind. John the revelator sees

dogs outside the New Jerusalem, an allusion to evil men (Rev. 22:15).

Bulls are not in bull rings because they are mild.

12.

What vivid pictures does the psalmist draw to indicate his fears?

Ps. 22:14, 15, 17.

In a special sense this scene applies to Christ upon the cross.

If you have not had these physical experiences you may not have

suffered real fear. Note how Belshazzar acted when he saw the handwrit-

ing on the wall (Dan. 5:6). It is no wonder that he "cried aloud to bring in

the astrologers" (verse 7).

Can you recall an instance in which God rescued you from a criti-

cal situation?

IV. THE PRAYER OF FAITH (Ps. 22:19-21).

13.

What does the psalmist request that the Lord do for him? Ps.

22:20, 21.

The psalmist pleads for life. Do we not all want life more than anything

else? He is facing a moment of death, and the moment is fearsome. He sees

"beasts" around him, and he feels helpless. There seems to be no hope. So

he turns to God again. Deliver my soul, he pleads.

Our thoughts turn to Jesus, who has hallowed this psalm by quoting the

first verse. He has placed His seal on it as a messianic psalm, projecting

what would happen to the Messiah. On the cross the scenes are reenacted,

and we can imagine the awful agony that our Saviour went through, al-

though we can never plumb its depths. Our Saviour does not shrink from

death. It is a vital part of the plan of salvation. But beyond death is the res-

urrection. And because He rose, we may rise. Death no longer has a sting,

the grave no victory. In the most difficult of circumstances we can look

beyond the tomb, knowing that the grave cannot hold back the righteous

person (1 Cor. 15:51-58).

14.

Can you think of those who faced death with equanimity because

of their confidence in God?

Acts 7:59, 60



2 Tim. 4:7, 8



15.

On what basis may we say that death is not necessarily the

greatest of tragedies? Rev. 14:13.

V. THE ROAD OF COMPLETE TRUST (Ps. 22:22-31).

Psalm 22 is significant for its complete reversal, from an expression of

distress and pain in a feeling of abandonment, to an expression of un-

bounded trust and confidence in God. In fact, it is this reversal, so clear in

Scripture, that makes Jesus' use of verse 1, so important. We see that

Jesus, while expressing the pain of humanity on the cross, was expressing

distress, but not despair. In the midst of distress He had confidence and

hope. Anyone who heard the cry of Jesus and knew the psalm would rec-

ognize, not only the pain, but His faith in God's plan. (See

The Desire of

Ages,

p. 756.)

16.

Where does the psalmist say that he will declare God's name and

praise Him? Ps. 22:22.

In writing to the Hebrews, the author-apostle brings the sentiments

of this verse up to date when he substitutes the word "church" for

"congregation" (Heb. 2:12). We are all familiar with the concept of

the church as the place where Christians congregate for worship.

However the use of Psalm 22:22 in the epistle to the Hebrews is in the

context of Christ having been made perfect through suffering. (Compare

verse 10.)

Jesus became flesh, and came to dwell among us (John 1:14). Although

He was the Son of God, He was also the Son of man, and has become

a member of the human family. He is not ashamed to call us brothers,

members of the same family (Heb. 2:11). He came to taste death for every-

one (verse 9). He knows the fear and loneliness of death. There is nothing,

that we could experience that He did not experience with greater intensity

(Heb. 5:7-9). And it is because He has been touched with our infirmities

that He is now a perfect High Priest (verse 10). Since He Himself was

tempted, He understands how we feel in the hour of temptation

(Heb. 2:18).

17.

On what basis does the psalmist urge the people of God to praise

the Lord? Ps. 22:23, 24.

The psalmist now testifies that God never turns away from the one who

expresses a real need. He is too gracious, too understanding, to do that. In

our human weakness we may feel lonely at times, we may be conscious of

our enemies and those who would cause us ill. But the eye of faith that

sees how God has led us and His people through difficult times, can buoy

our spirits up, and prevent us from entering the realm of despair.

18. How widespread is the consciousness of the goodness of God and

the need to praise Him? Ps. 22:25-31.

The time will come, perhaps sooner than we think, when the population

will be divided into two groups: those who honor God and serve Him, and

those who turn their backs on Him and suffer the consequences. Today we

are deciding in which group we want to find ourselves.

HOW DOES THIS APPLY TO ME?

•

I looking at myself and becoming discouraged, or am I looking

to God and asking Him for guidance and help?

•

Am I looking at my circumstances and feeling sorry for myself, or do

I see in my circumstances opportunities to trust in God and follow His in-

structions?

•

Do I see in Jesus an older brother who understands my predicaments,

and is willing to help?

•

Can I look beyond the present pain to the future glory? If not, why

not?

FURTHER STUDY AND MEDITATION:

Read the chapter entitled

"Calvary" in

The Desire of Ages,

pp. 741-757.

SUMMARY:

The psalmist feels abandoned by God, and very lonely. But

he recognizes that God is deserving of trust and praise because of what He

has done for His people through the ages. He feels surrounded by those

who would tear him apart, and he is afraid of losing his life. Unbeknown

to himself the psalmist is prophesying of One who came to His own crea-

tion, expecting a welcome, but His own people did not recognize Him as

the Messiah.

Lesson

August 19-25

The Lord Rfily Shepherd

THIS WEEK'S STUDY: Psalm 23.

MEMORY TEXT: "The Lord is my shepherd; I shall not want.

He maketh me to lie down in green pastures: he leadeth me be-

side the still waters. He restoreth my soul: he leadeth me in the

paths of righteousness for his name's sake" (Psalm 23:1-3).

THE DIVINE SHEPHERD.

The Lord gently leads and sustains His

faithful followers through the experiences of life, gives them courage as

they face death, and reserves for them an eternity of peace and joy.

OUTLINE:

The Shepherd and His Care (Ps. 23:1).

II.

A Life of Comparative Peace and Contentment (Ps. 23:2, 3).

III.

The Comfort of Rod and Staff (Ps. 23:4).

IV.

The Life of Superabundance (Ps. 23:5).

The Response of Faith (Ps. 23:6).

SHEPHERD AND SHEEP.

David, who had been a shepherd boy, never

forgot the close relationship between shepherd and sheep. The shepherd

cared and protected; the sheep relaxed and enjoyed every provision. Some-

times they were silly enough to become lost, and then they were glad to be

found. As David grew older, he saw more clearly that the relationship be-

tween God and His people is that of a Shepherd and His sheep. In our

study this week we look at the implications of this relationship.

Psalm 23 is a favorite of all Bible lovers. It has inspired poets and paint-

ers, musicians and hymn writers, rich and poor, country folk and city

dwellers, young and old. Why is it so popular?

Somehow the image of the Lord as a Shepherd reveals Him as kindly

and real. We all feel the need of a caring God, One who not only knows

our needs but is willing and able to supply them. Do you look upon the

Lord as your Shepherd? What is He doing for you now?

I. THE SHEPHERD AND HIS CARE (Ps. 23:1).

Not all shepherds truly care for their sheep. Jesus pointed out the fact

that some shepherds are merely hirelings.

1. How is the good shepherd differentiated from the hireling? John

10:11-14.

SAB

The hireling is more interested in the pay than in the job or the sheep.

The sheep to him are only the means to an end. There is no personal rela-

tionship between the shepherd and the sheep.

The good shepherd, on the other hand, so loves and cares for the sheep

that he will die rather than permit a single sheep to come to harm. Sheep

who have such a shepherd have nothing to fear and everything to gain.

Furthermore, there is a personal relationship between the sheep and

shepherd, that not only is pleasant and desirable but also is essential for a

complete satisfaction of needs.

As human beings we must have loving relationships if we are to lead

meaningful lives. A baby who is never hugged and loved will not develop

normally, and may soon die.

Jesus refers to this personal relationship when He says that He knows

His sheep, and the sheep know Him, and recognize His voice (John 10:14).

Jesus' care for us.

"Jesus knows us individually, and is touched with

the feeling of our infirmities. He knows us all by name. He knows the very

house in which we live, the name of each occupant. He has at times given

directions to His servants to go to a certain street in a certain city, to such

a house, to find one of His sheep."—The

Desire of Ages,

p. 479.

Think it through.

What are the joys of a happy family? What are we

saying when we use a person's first name? How would you describe the

feeling of belonging? How do you express your relationship to Jesus Christ

as your Shepherd?

2. What does the psalmist say results from having God as His

Shepherd? Ps. 23:1.

All his needs were supplied!

If we seek first the kingdom of God and

His righteousness, everything else will fit into its necessary position. (See

Matt. 6:31-33.) Note the testimony of the psalmist in Psalm 37:25. Can

you testify that God has been good and gracious to you and supplied all

your needs?

Note that there is a difference between needs and desires. Our needs can

be simple, but our desires may be blown up out of all proportion.

Our desires may be a form of covetousness. Paul gave good advice to

Timothy along these lines. (See 1 Tim. 6:6-10.) One translation puts verse

6 this way: "Well, religion does make a person very rich, if he is satisfied

with what he has" (TEV).

Slaves to fear and want.

"In all ages, philosophers and teachers have

been presenting to the world theories by which to satisfy the soul's

need. . . . The trend of their work is to rob God of that which is His own,

both by creation and by redemption. And these false teachers rob man as

well. Millions of human beings are bound down under false religions, in

the bondage of slavish fear, of stolid indifference, toiling like beasts of

burden, bereft of hope or joy or aspiration here, and with only a dull fear

of the hereafter."—The

Desire of Ages,

p. 478.

SUN

In what special ways does the Lord do the work of a shepherd for

His people? Isa. 40:11; John 10:2-4, 11.

Think it through.

Is being content with what we have the same as not

trying to better our financial position?

Think of the things that God has given you for which you are truly

thankful. List some of them:

II. A LIFE OF COMPARATIVE PEACE AND CONTENTMENT

(Ps. 23:2, 3).

The term "comparative" in the above title is used intentionally, be-

cause some Christians go through considerable hardship at times. Yet, do

we recognize that the way of transgressors can be even harder? (See Prov.

13:15.)

What experiences does the Shepherd provide for His sheep? Ps.

23:2.

How often have you felt like sitting down and resting for a change?

How often have you felt the burden of your responsibilities so heavy that

you would like to put them down for a while? Jesus recognized the impor-

tance of rest (Mark 6:30, 31). He did not always get physical rest (verses

32-34). He was deeply concerned about people who were like sheep

without a shepherd.

Sometimes the pressures of duties are heavy upon us, and we cannot get

all the rest we desire. Yet we can thank God for the grace that enables us

to have a restful, peaceful spirit amidst the stressful demands of our busy

existence.

What opportunities does God provide for our rest? Matt. 11:28-30.

The rest that we need is not merely physical.

"The heaviest burden

that we bear is the burden of sin. If we were left to bear this burden, it

would crush us. But the Sinless One has taken our place. . .. He has borne

the burden of our guilt. He will take the load from our weary shoulders. He

will give us rest. The burden of care and sorrow also He will bear. He in-

vites us to cast all our care upon Him; for He carries us upon His heart"—

The Desire of Ages,

pp. 328, 329.

There is also the weekly Sabbath rest.

Here is the opportunity to lay

aside our daily cares, and be refreshed by the Word of God. Do we take

advantage of these opportunities as we ought?

What is implied by the statement that the divine Shepherd

"leadeth me beside the still waters" (Ps. 23:2)? Compare Isa.

55:1; 41:17; 44:3, 4.

Those who have lived in dry and arid parts of the world know what it is

like to quench their thirst, to feel the coolness of water poured over a

heated brow. There is nothing more refreshing.

Jesus knows what it is like to be thirsty. (See John 4:5-26.) We have

learned that there is a kind of water that only God can give, and He gives

it freely to those who will accept it.

Living water.

"The refreshing water, welling up in a parched and bar-

ren land, causing the desert place to blossom, and flowing out to give life

to the perishing, is an emblem of the divine grace which Christ alone can

bestow, and which is as the living water, purifying, refreshing, and in-

vigorating the soul. He in whom Christ is abiding has within him a never-

failing fountain of grace and

strength."—Patriarchs and Prophets,

p. 412.

(Compare John 7:37-39.)

Think it through.

Are you conscious of the fact that you are a source

of blessing to others? How do you think you and others can be a blessing

to friends and neighbors? (See Matt. 10:42.) Great talent is not the greatest

need, but great thoughtfulness, a recognition of the needs of others and an

attempt to fill those needs, so far as it is possible within our means.

III. THE COMFORT OF ROD AND STAFF (Ps. 23:4).

A rod is often thought of as a symbol of discipline. (See Prov. 10:13;

13:24.) Eli talked to his sons, but failed to restrain them by discipline.

(See 1 Sam. 2:22-25; 3:11-13.) In Hebrews the apostle points out the bless-

ings of proper discipline. (See Heb. 12:11.) Are we faithful in our responsi-

bilities as parents or teachers?

What is the main purpose of the rod referred to in Psalm 23:4?

The Shepherd's protection.

The rod protects the sheep. The psalmist

knew what it meant to protect sheep. (See

Sam. 17:34-37.) The sheep

knew what it was like to be saved from the jaws of a lion or a bear. We

face a roaring lion, who would like to devour us, but need not fear

when God is on our side. (See

Peter 5:8-11.)

The Shepherd's guidance.

The staff or crook is the means by which

the shepherd can reach out and guide the sheep. It can urge the sheep

forward, or it can slip around the neck of a sheep that is going too fast

or the wrong way, and thus needs to be pulled into line.

Sometimes a sheep gets lost, and the loss is not noticed until the sheep

are counted as they go into the fold. Will the one sheep be neglected be-

WED

cause there are ninety-nine in the fold? Jesus answers the question in terms

of His coming to save the lost. The Father wishes that no one will perish.

(See Matt. 18:11-14.)

The Shepherd's comfort.

The protecting, guiding rod is a symbol of

the comfort that the Good Shepherd brings- to the one who is facing "the

valley of the shadow of death." How reassuring that Christ is with us! Be-

cause He has been through that valley and lives again, we have the

glorious certainty of living with Him for eternity. (See Rev. 1:18; John

11:25.)

Think it through.

What causes the sheep to stray? Is it willfulness? Is

it the ruggedness of the road? What needs to be done for a sheep that

seems to be lost and does not know its way home?

IV. THE LIFE OF SUPERABUNDANCE (Ps. 23:5).

What kind of treatment does the psalmist see himself receiving

from the Lord as his host? Ps. 23:5.

The table prepared.

God Himself prepares the table. Here is conde-

scension of the highest order. Here is the Lord serving the servant, rather

than the servant serving the Lord. Jesus shocked His disciples when He

pointed to a little child and suggested that they should be humble, and not

self-seeking, if they were ever to enter the kingdom of heaven. (See Matt.

18:1-4.)

Jesus set the example at the time of the Last Supper, when he "took a

towel, and girded himself. . . . And began to wash the disciples' feet"

(John 13:4, 5). Can you imagine the consternation of everyone present?

"Each of the disciples, yielding to wounded pride, determined not to act

the part of a servant. All manifested a stoical unconcern, seeming uncon-

scious that there was anything for them to do. By their silence they refused

to humble themselves."—The

Desire of Ages,

p. 644.

"In the presence of mine enemies."

Just as the Shepherd provides

a safe feeding ground for his sheep, so God has done the psalmist a

special favor by acting as his host even before his enemies. The enemies

are in the background. They have been accusing the psalmist of not

being worthy of any of God's favors. Yet God is favoring him! God

does not always agree with our enemies. He judges independently and

righteously. We may be sure that those who hold a grudge against us, or

who seek to demean us, will not necessarily gain the victory over us.

(See 2 Cor. 2:14.)

How does the psalmist describe the treatment his head receives,

and the cup that is placed in his hand? Ps. 23:5.

LHU

The placing of oil on the head

when a guest arrives or any time during

the meal is not a Western custom, but was a custom in the time of Christ and

before. (See Luke 7:46.) To anoint a person was to indicate that such a per-

son was an honored person, set apart for a particular service, and held in high

esteem. The psalmist feels that God is honoring him in a special way, and al-

though he may not feel worthy of the honor, he is deeply appreciative.

The cup running over

is a symbol of abounding generosity. God does

not hold back in the blessings that He bestows on us. A good measure was

one in which the grain was pressed down and ran over the side of the con-

tainer (Luke 6:38).

Have you found that God treats you better than you deserve? How

do you show your appreciation?

V. THE RESPONSE OF FAITH (Ps. 23:6).

10.

What does the psalmist say will follow him all his life? Verse 6.

Goodness is an attribute of God which He has in a supreme sense. All

that He creates is good. (See Gen. 1:4, 10, 12, 21, 25.) In fact, the whole

of Creation was "very good" (verse 31).

Philosophers have long sought the

summum bonum,

the highest good.

But the Bible tells us that God is the only One who is good, and He is the

source of all goodness. (See Matt. 19:17.) We know that Jesus went about

doing good. (See Acts 10:38.) Because His character is perfect and good,

His life was a blessing to others.

The prophet Micah has defined what is good in God's eyes, and the

kind of life that God would have us lead. Three elements are outlined in

Micah 6:8: to do justly; to love mercy; and to walk humbly with God.

11.

Where does the psalmist expect to dwell? Ps. 23:6; Rev. 21:3, 4.

The psalmist expects to be a member of God's household, not only in

this life but in the future life. Home for him is not just where he and his

family live, but where God is.

Because God is everywhere, the psalmist wants to live in such a manner

that God and the angels delight to be with him. It is indeed a blessing when

we can say that God is the head of our home, when we live ever in His

presence. God's relationship with us is not only that of a Shepherd with

His sheep, but also of a heavenly Father to whom we can go in every hour

of need, knowing that we shall receive sympathy and understanding and

the means of victory over sin.

APPLICATION EXERCISE:

Do you really believe that the Lord is your

Shepherd? If you do, list evidences from your experience on the lines on

the next page:

Pray fo



t policy

prohibits our

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and money

from being exchanged out, making it imperative that our

literature be printed within Nigeria.

FURTHER STUDY AND

MEDITATION:

The Desire of Ages,

pp. 476-

479;

Education,

p. 164;

Patriarchs and Prophets,

pp. 190-192.

SUMMARY: So often God is thought of as "up there." In this psalm the

poet expresses the view that God is "down here," active in providing our

every need. We may have our enemies, but if God is for us, who can be ef-

fectively against us? Why should we fret and be afraid, when God is near

and eager to help us in all our difficulties?

Lesson

August 26—September 1

The Secret o Success

THIS WEEK'S STUDY: Psalm 27.

MEMORY TEXT: "For in the time of trouble he shall hide me

in his pavilion: in the secret of his tabernacle shall he hide me; he

shall set me up upon a rock" (Psalm 27:5).

A DIVINE DEFENDER.

Because of our dedication to God we are some-

times opposed by spiritual enemies. At such times, we may be sure that, as

we depend upon the Lord, He will shelter, provide for, and vindicate us.

OUTLINE:

The Source of Courage (Ps. 27:1-3).

II.

A Worthy Goal (Ps. 27:4).

HI. A Place of Refuge and Vindication (Ps. 27:5, 6).

IV.

The Cry of a Saint (Ps. 27:7-10).

The Secret of Success (Ps. 27:11-14).

WAITING ON THE LORD.

The expression "waiting on the Lord" is

found in Psalm 27:14. The English language has changed in the three and

a half centuries since the King James Version was prepared. Today "to

wait on" means "to act as a servant to" (Webster's New World Diction-

ary). This is not what the psalmist meant. He meant, "Look to the Lord."

What the psalmist would have us do is to look to the Lord for guidance,

and not take a step forward unless we are sure we are doing the right thing.

That is excellent advice. It is the basis for true success in life.

The psalmist felt he needed guidance, but he also knew where to find

it. As we study his psalm, may we also learn where we can find

guidance, so that our lives will meet with God's approval and lead to

our satisfaction.

A note of confidence.

Psalm 27 has been a favorite psalm with many

people. It provides a note of confidence that nothing should discourage us

in any circumstance of life. It also gives assurance that God will care for

us in the face of opposition and rejection. Finally, there is the courage that

comes from looking to the Lord and receiving His instruction as we con-

front life's challenges.

I. THE SOURCE OF COURAGE (Ps. 27:1-3).

1. What three things cause the psalmist to be fearless in times of

danger? Ps. 27:1.

Alf

The LORD.

The use of all capital letters in this appellation indicates

that God's personal name is being used. This name is written in four letters

in Hebrew and is transliterated in English as YAHWEH. (Compare Ex.

3:13-15.) This name is derived from a form of the verb "to be." It means

"He who causes to be." Thus God's name refers to Him as the Creator

whose own existence is without beginning or end.

Light.

The psalmist asserts that the LORD is his light. In other words,

without the LORD the psalmist is in darkness. He cannot see where he is,

where he is going, or who the enemy might be. But when he is in the light

he can take the necessary precautions.

God is light, and dwells in light unapproachable. (See

Tim. 6:16.)

Light is not only physical. Jesus is the light of the world. (See John 8:12;

9:5.) He has given us a revelation of God and His plans. (See John 1:4.)

We are to walk in the light. (See

John 1:7.) We are to reflect the light of

God's goodness. (See Matt. 5:14-16.)

Salvation.

The psalmist viewed the Lord as the One who pulled him

out of distress. God is all-powerful, and He can save to the uttermost.

(Compare Heb. 7:25.) It is this close relationship between God and the

psalmist that makes the psalmist fearless, in whatever the circumstances he

finds himself. He fears no evil.

The strength of his life.

We have to admit that we are weak, and there

are many things we cannot do. God is strong and all-powerful. How did

the psalmist know that God is powerful? He had read about it in the history

of his people. (See Deut. 4:32-37.) He had seen that power at work in his

own life. Furthermore, he had God's promises.

What experience of the psalmist gave him confidence in God? Ps.

27:2.

The emphasis in this verse is on "they." It was they, the enemy, that

stumbled and fell. The psalmist was able to stand his ground.

To what extent was the psalmist confident in God's salvation? Ps.

27:3.

The psalmist could find himself alone, or with a small group, facing a

large army, with the odds definitely against him. But he was not afraid, be-

cause, with God on his side, he was in the majority. God could overcome

any force, however large.

II. A WORTHY GOAL (Ps. 27:4).

Although the psalmist appreciated the privilege of having a God of

light, salvation, and victory over his enemies, he wanted something more.

4. What did the psalmist say is his heart's desire? Ps. 27:4.

We have already noted that the psalmist looks forward to being a mem-

ber of God's household. (See Ps. 23:6.) He feels that nothing will please

him better than to be in God's house, to have immediate access to God, to

associate with others of the same household, to know that God is his

Father, and that he is God's son.

Assuming that you, like the psalmist, would like to "dwell in the

house of the Lord," what do you think are some of the pre-

requisites of such an experience?

The Bible teaches that salvation is by grace alone (Eph. 2:8-10), repent-

ance is God's gift (Rom. 2:4), and that no one can come to the Lord unless

he is drawn by the Father (John 6:44). Read the following characteristics,

and number them 1-10, in the order of priority you would give them as pre-

requisites for being a member of God's household:



Repent of sin



Be converted



Have sins forgiven



Know the law of God

Enjoy communion with God



Be perfect



Read the Scriptures daily



Pray without ceasing



Have fellowship with the people of God

Please God in everything one does

6. Name two things the psalmist says he wants to do as he dwells in

the house of the Lord. Ps. 27:4.

"To gaze upon the beauty of the Lord" (NIV).

The Hebrew word for

"beauty" in this text goes beyond the concept of appearance. It has to do

with character. God is gracious and kind, sympathetic and loving, under-

standing and helpful. All these characteristics were manifested in Jesus as

He walked the streets of Palestine. The psalmist wanted to contemplate the

goodness of God, and to experience His influence over his life.

"To enquire in his temple."

The psalmist doubtless had experiences

that he could not understand. He wanted to ask questions, and to under-

stand the whys and the wherefores. Perhaps he wanted to know what to do

next. He wanted God to guide him. (Compare Rev. 7:15-17.)

Think it through.

Do you have questions you would like to ask? Are

there matters that you do not understand? Where do you think you would

find the best answers to your inquiries? Be prepared to discuss your con-

victions with the members of your Sabbath School class.

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September

III. A PLACE OF. REFUGE AND VINDICATION (Ps. 27:5, 6).

The psalmist recognizes that the place where God dwells is not only a

place of enjoyment and profit, but also a place of safety.

Where did the psalmist expect to find refuge in time of trouble?

Ps. 27:5.

In the Middle Ages the churches were always kept open, and if people

felt that their lives were endangered, they could run into the church and

seek refuge at the altar. This privilege was usually recognized, although

not always maintained.

This practice had a biblical basis. (See 1 Kings 1:50-53.) It was a means

of protecting those who had committed a crime unintentionally. However,

one who was guilty of premeditated violence could not escape justice by

this means. (Compare 1 Kings 2:28-31.) In ancient Israel there were cities

of refuge set apart to protect people who felt that they might be targets of

retaliation (Num. 35:9-34). How efficient they were in practice is not

known, but the Lord designed them to be a means of protection.

The psalmist felt safe only when God made provision for his safety,

when God hid him in His pavilion. History has shown that all the means

taken to preserve life by human planning and arrangement can be painful

and unavailing. Our safety is in God's hands alone.

What did the psalmist say that God would do for him besides

hiding him and protecting his life? Ps. 27:5.

To set a person on a rock means to place him or her on a solid founda-

tion so that he or she cannot be moved. It means providing a basis for him

or her to stand without being overthrown. In this phraseology we see that

God not only protects but also provides a sound basis for protection. God

not only protects but also vindicates.

Those of us who live in the end time know that there is a time of trouble

coming that will be greater than anything that has gone before. (See Dan.

12:1.) But we have nothing to fear if our names are written and retained

"in the book." (See Rev. 3:5; compare Luke 10:20.)

"Glorious will be the deliverance of those who have patiently waited

for His coming and whose names are written in the book of life."—The

Great Controversy,

p. 634.

Because God is so good to him, what did the psalmist say he would

do? Ps. 27:6.

The psalmist was exuberant with joy as he considered what God had

done for him. He was no longer at the mercy of enemies who attacked

without having any basis for doing so. The enemies were, and still are,

Satan and his cohorts, and all those who have decided to be on the side of

evil against goodness and truth. The psalmist had no evil intent, but he was

certainly happy that those who did were restrained from accomplishing

their purposes.

IV. THE CRY OF A SAINT (Ps. 27:7-10).

There are times when we feel we must plead with God. Our cry goes up

to Him because of a great need or strong desire.

10.

What urgent request does the psalmist make that shows that he

has strong feelings of need? Ps. 27:7.

There are times when we pray with a loud voice, even though we are

alone and there is no human ear to hear us. The urge is so strong in us,

we want so much for God to hear us, that, involuntarily, we raise our

voices. This is a very human reaction. It is interesting that a devout man

like the psalmist would have a similar reaction. We may be sure that

God accepts us as we are, and although we may do things that are un-

necessary, God accepts them because of our sense of urgency.

"Have mercy."

The psalmist recognizes that he has no claim on God.

If God answers, it is because of His mercy. How thankful we are that, be-

cause God is merciful and gracious, He hears our prayers and answers

them, even though we may be totally unworthy!

11.

How did the psalmist respond to God's request? Ps. 27:8; com-

pare Luke 11:9-13.

To seek God's face is to turn to Him in repentance and obedience. God

wants us all to be saved, and therefore He wants us all to turn to Him, since

He is the only source of salvation (2 Peter 3:9).

12.

What one dread did the psalmist have? Ps. 27:9.

There is nothing more frightening than the feeling of being



and for-

saken. Some have had nightmares of such a thing happening and have

awakened feeling devastated by it. We never become so mature that we do

not sense a need of support. The psalmist knows that God is the only de-

pendable source of support.

Note that the psalmist addressed God as the "God of my salvation." He

enjoyed a personal relationship with- his God. Do we feel that same per-

sonal tie with God? If not, why not? How can we develop this personal re-

lationship?

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Septem er

13.

What understanding did the psalmist have which buoyed up his

spirits? Ps. 27:10.

Have you noticed how the psalmist expressed a deeply felt need and

then immediately expressed a strong faith and trust in God? He knew that

even if mother or father should forsake him, God would give support. We

need to develop the habit of countering doubt with faith, fear with trust,

uncertainty with confidence. We need not deny our human reactions, but

neither should we give in to them. There is no need that God cannot

supply. (See Phil. 4:19.)

V. THE SECRET OF SUCCESS (Ps. 27:11-14).

14.

What did the psalmist ask the Lord to do for him? Ps. 27:11.

The psalmist had an unusual but enviable attitude to life. He recognized

his need to be taught and led. So many of us are self-confident. We feel we

know what we want, and we know how-to go about reaching our goals. We

feel it is a lack of maturity to be dependent on a higher power for guidance.

Actually it is a greater measure of our maturity to recognize our weak-

nesses, and to make allowances for them.

The psalmist wanted guidance and help because of his enemies. The

Jewish Publication Society of America's version translates this thought:

"because of my watchful foes." This reminds us of the experience of

Daniel recorded in Daniel chapter 6. Daniel had an excellent spirit, and

was being promoted for his skills. But some individuals were jealous of

him, and they set traps and watched him closely. In the end Daniel came

out triumphant.

15.

What did the psalmist see in the world that contrasted with the

goodness of God? Ps. 27:12, 13.

Have you sometimes felt that there are few in this world whom you can

really trust? You have many acquaintances, but very few friends. You feel

you must always be on your guard, lest a look or a word be misconstrued

and result in a false accusation. You feel cautious even in a church com-

munity. Take courage from the psalmist. He knew that he was not in the

hands of enemies; he was in the hands of a Deliverer, One who would not

let the enemy have his way. That is the reason for optimism.

16.

With what excellent advice did the psalmist close his psalm? Ps.

27:14.

See the introduction to this lesson for a comment on the expression

"wait on." It is translated "wait for" (NEB) and "trust in" (TEV). The

concept is of putting our hope and trust in God. We need always to look to

God for guidance and help. (See Hosea 12:6.) The element of waiting is

that of letting God take the initiative. We look to Him for an indication of

the way we should take. Waiting can take a considerable amount of self-

control, but depending on the Lord and allowing Him to control events is

the secret of success. (Compare Acts 1:4, 5, 7.)

AM I ALLOWING THE LORD TO CONTROL MY LIFE?

List

below two circumstances where you find it particularly difficult to wait on

the Lord:



(Complete the following): I find it difficult to wait because



I will pray for grace and more faith to wait on the Lord. / /

FURTHER STUDY AND MEDITATION:

Compare Jesus' instruction

in Matthew 10:16-42 with the counsel given in Psalm 27.

SUMMARY:

Psalm 27 is a psalm of David, a psalm that expresses his

fear of his enemies, but also his trust in God. His recognition of having

enemies was not weakness on his part, but an element of strength. He

shows us how to oppose doubt with confidence, fear with trust.

Lesson 1111)

September 2-8

The Joy o Forghceness

THIS WEEK'S STUDY: Psalm 32.

MEMORY TEXT: "Blessed is he whose transgression is for-

given, whose sin is covered. Blessed is the man unto whom the

Lord imputeth not iniquity, and in whose spirit there is no guile"

(Psalm 32:1, 2).

WHY SHOULD WE CONFESS OUR SINS?

Because God's forgive-

ness involves the blessings of deliverance and cleansing, the most rea-

sonable approach to our spiritual dilemma is to confess our sins. Then we

can claim the promise of divine love and guidance.

OUTLINE:

The Blessing of Forgiveness (Ps. 32:1, 2).

II.

The Pain and Power of Sin (Ps. 32:3, 4).

III.

The Reasonableness of Confession (Ps. 32:5-7).

IV.

God's Promises, the Solution to Our Quandaries (Ps. 32:8, 9).

The Joy of a Restored Relationship (Ps. 32:10, 11).

SIN AND FORGIVENESS.

David, the psalmist, knew what sin is. Some

of his sins were what we would call "gross" sins—adultery and premedi-

tated murder. (See 2 Sam. 11:2-5, 14, 15.) If he were a member of the

church today, would we allow him to retain his membership?

David also knew the joy of sins forgiven. He knew that God had

restored a relationship that he himself had broken, and he rejoiced in

the new relationship that God had provided. God has a way of forgiving

and forgetting. Can we do the same for those who have sinned against

us?

In our lesson today we note what sin is.

We note also what sin does

to us. We also see how God has provided a cure for a broken relationship.

We can learn from the psalmist the pain of sin, the need to turn away from

it, and the joy and rejoicing involved in forgiveness.

The psalm we look at this week is often referred to as a penitential

psalm, but it is also a psalm of thanksgiving. The first word, "Blessed,"

suggests a happy experience, a joyous appreciation for what has happened.

But behind that experience is a situation that was far from joyful. We can-

not look at one without the other.

THE BLESSING OF FORGIVENESS (Ps. 32:1, 2).

On what basis did the psalmist feel that he and others could be

blessed? Ps. 32:1, 2.

Behind this beatitude is the implication that all have sinned, and all are

in need of forgiveness. Paul makes the position clear: "All have sinned,

and come short of the glory of God" (Rom. 3:23). Whether we recognize

it or not we are sinners. (See 1 John 1:8.)

What three words does the psalmist use to describe sin? Ps.

32:1, 2.

The King James Version uses the words

transgression

and

sin

in verse

1, and

iniquity

in verse 2. Although the three words used in the Hebrew

text represent different nuances of meaning, they basically overlap in their

connotations, thus presenting the same picture.

Transgression

means a willful breaking of the law, a flouting of the law,

which is tantamount to rebellion. (Compare 1 John 3:4.)

Sin

means "to miss the mark." It is a decision to follow a path differ-

ent from that outlined by God. It is saying to God, "I would rather go my

own

way."

Iniquity

involves an attitude of ignoring God, of denying that there is a

God, and therefore living as if there were no God.

All of these terms describe a lost condition, an attempt to be inde-

pendent of God, but a recognition, too, of guilt for wrong-doing. Unrepent-

ant sinners are uncomfortable in their position, but do not know what to do

about it. They know what is right, but either refuse or neglect to do it. They

dread a future day of judgment, but try to forget it.

Think it through.

Where can we find our only help in dealing with sin?

How did Paul describe his conflict with sin? What solution did he find?

Read Romans 7:19-25; 8:1, 2.

What three words does the psalmist use to indicate release from

the burden of sin? Ps. 32:1, 2.

When sin is not imputed, righteousness is imputed.

If iniquity

were imputed (counted, reckoned) it was because the sinner was not for-

given, because "guile" remained in his spirit. When iniquity was not

imputed, not only was sin forgiven, but also the sinner was cleansed, be-

cause in his spirit there was no "guilt" or "deceit." Paul quoted this

passage, concluding that when iniquity is not imputed, righteousness is

imputed—for the forgiven person is free from deceit, slackness, or guilt.

(See Rom. 4:5-8.) The nonimputation of sin and the imputation of

righteousness are God's recognition of the transformation that is simul-

taneously provided for the confessing sinner.

God wants to forgive everyone.

It is clear that God is the source of this

action. He is the one who has been sinned against, and He is the one who,

by His grace, removes the sin, and frees us from its consequences. God is

a forgiving God. (See Ex. 34:7.) This does not mean that He will forgive

everyone. God does not forgive those who cling to their sins because they

put themselves outside the pale of forgiveness.

Think it through.

What is the unpardonable sin? Which is harder for

God to do, to forgive sins; or to heal the sick? Luke 5:17-26.

II. THE PAIN AND POWER OF SIN (Ps. 32:3, 4).

We are often deceived into thinking that doing the wrong thing is

pleasant, like drinking alcohol, smoking cigarettes, attending dancing par-

ties, committing immorality, conducting dishonest business dealings,

lying, swearing, and doing what everyone else is doing. Sooner or later we

come to a realization that transgressing God's commandments can only re-

sult in pain and sorrow.

How does the psalmist express the pain he experienced when he

was silent about his sin? Ps. 32:3.

There are a number of reasons why the psalmist would be silent about

his sins. Among the following suggestions check those that you think are

reasonable:



He was not entirely sure that he was responsible for his sins.



He had what he thought were some good excuses.



He thought that God might overlook his fault, just this once.



He had a reputation for being religious, and he did not want

people to know that he had let down the standards.



He thought he would lose his influence if people knew he had

sinned.



He was too proud to admit his guilt.



Everyone else did it, even some "good" people.

Why do you think the psalmist was roaring or groaning all day

long and suffering at night? Ps. 32:3, 4.

Have you ever triedio be comfortable, and could not find rest no mat-

ter which way you turned? Worry and concern can keep you awake all

night. You do not get the rest you need, and you become more and more

nervous, more and more upset.

In the light of your experience, what advice would you give the psalm-

ist? Is it any use to say, Stop worrying! What does he need to do?

Think it through.

Do you think the psalmist overdrew the pain of

living with unconfessed sin? Have you had some of these troubles your-

self? Can you imagine the horror of being found out before you are able to

do what you know you ought to do about the sin?

III. THE REASONABLENESS OF CONFESSION (Ps. 32:5-7).

The trouble with sin is that it grips us with an iron fist. Jesus put it

clearly in John 8:34. Only God can save us from our sinful selves. (See

Rom. 7:24-8:4.)

How did the psalmist break the silence that caused him so much

pain? Ps. 32:5.

The psalmist decided to come before his God in penitence and confes-

sion. It was not an easy decision to make. It cost him his pride, because he

had to admit that he was not as strong as he thought he was. He had to bow

in humility. Perhaps he thought that humility was weakness, just as many

do today. "The only greatness is the greatness of humility. The only dis-

tinction is found in devotion to the service of others."—The

Desire of

Ages,

p. 650.

Note that the psalmist made his confession to God.

He came to God

in full contrition of heart, and held nothing back. There are some who sug-

gest that sins should be confessed to one another, or to members of the

clergy. It is true that if we have wronged anyone, we should go to that per-

son and offer to make amends. (See Matt. 18:15-17.) But no good purpose

is served by displaying one's soiled linen, so to speak. When we sin we sin

against God, and it is to God that we should go and ask for forgiveness.

What was the result of the psalmist's confession? Ps. 32:5.

The promise of Scripture is clear: 1 John 1:9. It is because of God's

faithfulness and justice that our sins are forgiven when they are confessed.

It is also satisfying to note that God does not limit His grace. The divine

act of forgiveness or pardon includes cleansing from all unrighteousness.

"To be pardoned in the way that Christ pardons is not only to be forgiven,

but to be renewed in the spirit of our mind. . . . The image of Christ is to

be stamped upon the very mind, heart, and soul."—Ellen G. White,

Re-

view and Herald,

Aug. 19, 1890.

If we are not aware of all our failings we cannot confess them. But be-

cause God sees that we have faith and trust in Him, and that our desire is

for total cleansing, He goes ahead and makes us right with Himself. We

will be eternally grateful for such amazing grace.

Furthermore, we have the assurance of the Saviour, as recorded in John

6:37. No wonder the poet has said:

"Satan trembles when he sees the weakest saint upon his knees."

Peter C. Craigie in his commentary on Psalm 32 says: "Confession is

like opening the floodgate of a dam. When there is no confession, the wa-

ters pile up behind the dam, creating immense pressures on the wall, but as

soon as the floodgate is opened, the waters subside and the pressures

diminish."—Word

Biblical Commentary,

vol. 19 (Waco, Texas: Word

Books, 1983), p. 267.

8. As a result of his experience, what does the psalmist urge godly

people to do? Ps. 32:6.

In the light of the fact that God is so good and gracious, why should any

of us be slow to go to Him for that which we need more than anything else

in life? We need salvation, the restoration of a right relationship with Him.

We need to go immediately, while He may be found, lest by postponing

the time we may find ourselves too late for mercy. The parable of the Ten

Virgins (Matt. 25:1-13) makes this point clear.

9. What assurance is the privilege of the godly? Ps. 32:6.

Rivers often overflow their banks after a heavy rainfall. The river Jor-

dan was such a river. (See Joshua 3:15; 4:18.) The Nile was a source of

fertility to the land of Egypt because of the flood season. But uncontrolled

water can be a symbol of destruction because of the damage it can cause.

Consider, for example, the Flood in Noah's time. The psalmist suggests

that godly persons will always remain under the protection of God.

10.

How does the psalmist express his trust in God? Ps. 32:7.

Think it through.

Is obedience to God a guarantee that no calamity

will fall on the righteous? Consider Job's experience. In what sense is God

a hiding place? Give an example that supports your interpretation.

IV. GOD'S PROMISES, THE SOLUTION TO OUR QUANDARIES

(Ps. 32:8, 9).

11.

What does God promise He will do for us? Ps. 32:8.

It is one thing to be a member of a class, and another to receive in-

dividual instruction. The Lord promises the repentant sinner specific direc-

tion in the affairs of life. So long as we remain close to God we may be

sure that we will be told what we need to know. The danger is not that God

will leave us, but that we should leave Him. (Compare Ps. 48:14; 73:24;

Isa. 30:21; 42:16.)

73 _.

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12.

What warning is given? Ps. 32:9.

Human beings, who have been made in the image of God, must not de-

scend to the level of the beast that must be controlled by force. Can you

imagine having a counseling session with a mule? Some creatures are use-

ful and lovable, but we treat them according to the level of their capacity.

It is perfectly proper to expect more of human beings. Because they have

the capacity to reason, they can be persuaded and influenced to do the right

thing. If God treats us this way, should we not treat our fellow human

beings in the same way? Furthermore, if God treats us with dignity, should

we not respond as people who can be trusted?

V. THE JOY OF A RESTORED RELATIONSHIP (Ps. 32:10, 11).

13.

What contrast does the psalmist make between the wicked and

the godly? Ps. 32:10.

The wicked not only have sorrows; they have many sorrows. Some-

times we think the wicked have a good time, but we see only the outward

appearance. We are not aware of the conflicts that go on in the heart and

the mind. Perhaps the greatest sorrow is that of knowing that they are lost,

lost for no other reason than their own foolishness. We need not ever envy

the wicked, because their way leads only to destruction.

The godly have received God's unmerited favor. Now they trust in God

fully, and enjoy a blessed relationship with Him that brings satisfaction

and happiness.

Think it through.

Why do some people follow their own inclinations

rather than seek the counsel of God? How would you seek to persuade

someone to follow God's way rather than the way of the world?

14.

What is the psalmist's final exhortation?

Ps.

32:11.

The psalm begins on a note of blessedness, and ends on a note of joy.

Not everyone has reason to rejoice; only the upright and righteous. There

were times when they failed to do the right thing. But they found in God

the solution to their sin. They are forgiven sinners.

15.

Note the characteristics of the upright and the privileges they

enjoy:

Ps. 119:127, 128



Deut. 6:18



Ps. 7:10



Ps. 11:7

The psalmist begins with three aspects of blessedness. He closes with

three reasons to rejoice. He begins with those who have no guile, and ends

with the upright in heart. Throughout all, God is the source of grace that

leads to repentance, confession, and blessedness. Are we taking advantage

of these mercies? Pause a moment to give thanks to God for all His favors.

APPLICATION TO MY LIFE:

Why do I find it so difficult to confess

my sins in detail to God? Listed below are some common hindrances.

Check those that may have blocked your way to the cross:

Sometimes my sins are too painful to face.

I tend to blame others who may have contributed to my mistakes.

My self-worth seems to be threatened.

My pride gets in the way.

"Good people" do it. Society tends to overlook it.

My sin has not hurt anyone else.

Sometimes I am tempted to feel that God is stern and unsym-

pathetic. •

I put it off.

I love some sins.

FURTHER STUDY AND MEDITATION:

Read "David's Sin and Re-

pentance," chapter 71 of

Patriarchs and Prophets,

pp. 717-726.

SUMMARY:

God is the source of all blessing. When He blesses us, we

are truly blessed. The greatest blessing that comes to human beings is the

blessing of sins forgiven. Sin causes a broken relationship. Forgiveness re-

stores that relationship. The way to forgiveness involves repentance and

confession on man's part, and amazing grace on God's. When we recog-

nize this and act upon it, there is superabounding joy. Praise God for His

love and caring.

Lesson 11

September 9-15

Uving in a Wicked Worild

THIS WEEK'S STUDY: Psalm 37.

sae

MEMORY TEXT: "Rest in the Lord, and wait patiently for



him: fret not thyself because of him who prospereth in his way,

because of the man who bringeth wicked devices to pass" (Psalm

37:7).

WHY SHOULD WE CHOOSE GOD'S WAY?

Despite their apparent

power and prosperity, the wicked will come to nothing. Despite their ap-

parent weakness and poverty, the righteous will be established by the Lord

forever.

OUTLINE:

Relating to the Evil We See (Ps. 37:1, 12, 13, 21, 32).

II.

Putting Our Trust in God (Ps. 37:3-7, 11).

III.

The End Result of Doing Evil (Ps. 37:2, 9, 10, 14, 15, 35, 36).

IV.

The Joys of Doing Good (Ps. 37:4, 11, 16, 23, 24).

Keeping the Good Before Our Eyes (Ps. 37:25, 26, 30, 31, 39, 40).

THE GOOD AND THE WICKED.

Psalm 37 is one of the psalms that

Ellen White recommends for our study. It is described as a wisdom psalm,

providing good advice for everyday living. In the Hebrew it is an alphabet

acrostic, with each section beginning with the next letter of the alphabet,

perhaps to make it easier to learn by heart. Thus the first verse begins with

the letter

aleph,

the third verse with

beth,

the fifth with

gimmel,

and so on,

through the twenty-two letters of the Hebrew alphabet. This psalm brings

us special encouragement as we face the final events of this world's his-

tory. You will soon notice that the general theme of the psalm is the differ-

ence between the good and the wicked, and why we should be among the

good.

I. RELATING TO THE EVIL WE SEE (Ps. 37:1, 12, 13, 21, 32).

Should we feel upset when the evil around us seems to prosper, or

should we ignore it?

1. What advice does the psalmist give us regarding evildoers? Ps.

37:1.

The King James Version says, "Fret not." Other versions say, "Don't

be worried" (TEV), "Do not be vexed" (JPS), "Do not strive to outdo"

(NEB). The Hebrew word is richer in meaning than any single translation

suggests. The lexicon defines the Hebrew verb in the text as: "Heat

oneself in vexation" (Brown, Driver, Briggs). The psalmist is saying, "Do

not let yourself be inflamed," or, using an English idiomatic expression,

"Don't get all hot and bothered about the wicked." We should not allow

ourselves to become distressed by the apparent predominance of the

wicked in their attempts to destroy that which is good.

What are some examples of wicked deeds? Ps. 37:21, 32.

Some people cannot be entrusted with a loan. They accept money, but

do not plan to repay. This presumably is not because they cannot pay back

the loan, but simply because in their wickedness they do not accept the

moral responsibilities that go with the loan.

The wicked watch the righteous, not to learn lessons from them, but to

take advantage of them; even to plot against their lives.

Do you agree with the psalmist's characterization of the wicked? Why

would the wicked want to get rid of the righteous?

How do the wicked look upon the righteous? How does God

respond to them? Ps. 37:12, 13.

The imagery of the Lord laughing at the wicked is a human way of de-

scribing God's unconcern for their supposed power and His disrespect for

their pitiful human attempts to destroy His people. God sees, as no one else

can, the improbability of the wicked succeeding in their plans.

How do you explain the attitude of the wicked towards the righteous?

Have you ever seen this attitude displayed? How do you explain God's

laughter in this instance?

II. PUTTING OUR TRUST IN GOD (Ps. 37:3-7, 11).

What are the things we ought to do to be among God's special

people? Ps. 37:3-7. Let us consider them verse by verse:

•

Verse 3: Trust. The Hebrew word has the connotation of enjoying

the release that comes from surrender. There is no greater relief than that

of knowing that we have made the best choice in giving our all to God.

Our past, present, and future are in safe hands.

•

Do good. We are not saved by our good works, nor are we able, of

ourselves, to do anything good. It is Christ in us who enables us to do

works that are good in the sight of God. (See John 15:5; compare Phil.

4:13.) It is a joy to know that our works are acceptable in the sight of God

because they have been wrought by faith. (See 1 John 2:29; Eph. 2:10.)

•

Dwell in the land.

All of us need a home, even a temporary one. God

ensures that we can have a place that we call home, as well as our daily

bread.

•

Verse 4: Delight thyself in the Lord.

"Seek your happiness in the

Lord" (TEV), "Depend upon the Lord" (NEB), "Seek the favor of the

Lord" (JPS). These versions indicate that there is a wealth of meaning in

the Scripture that will always repay our study.

When we love a person our thoughts are continually with that person.

We love to associate with him or her and find happiness in such associa-

tion. We seek to please and depend upon the one we love for joy and secu-

rity. That is the kind of relationship we need to cultivate with our Lord.

•

Verses 5 and 6: Commit thy way unto the Lord.

When we commit

our lives to the Lord, and seek only to do His will, we may be sure that

happiness and fulfillment will come our way. Read verse 6. Can you think

of any greater fulfillment?

•

Verse 7: Rest in the Lord.

The word

rest

connotes something that

we all need, since life is usually a rush. There is often a hassle to get things

done. With God in charge of our lives we can pause again and again, and

let Him manage things that are beyond our control. It is true that we want

a perfect work done. But if we wait on the Lord, if we are patient in our

waiting, God will make sure that nothing essential is missing. Is that not a

wonderful aspect of our relationship for which we can be truly thankful?

Unfortunately, many fail to put their trust in God. As you read the

following texts, indicate the areas of false trust brought out in

each:

Jer. 17:5



Ps. 55:23



Ps. 49:6, 7



Ps. 44:6



Hosea 10:13



Who are the "meek"? Why will they inherit the earth? Ps. 37:9,

11.

The meek are the humble and the lowly. Like Moses, they are not proud

of worldly education. They choose to be with the people of God, however

despised they may be. They would rather suffer with Christ for a season

MON

1111111

than revel in the pleasures that the world can offer, and end up as museum

pieces. (See Heb. 11:24-26.)

III. THE END RESULTS OF DOING EVIL (Ps. 37:2, 9, 10, 14, 15,

35, 36).

There are good reasons why the righteous should continue to put their

faith and trust in God and should not follow the ways of the wicked.

7. What will be the fate of evildoers? Ps. 37:2, 9.

We are familiar with the metaphor of a tree to represent a human being

(Psalm 1), a flourishing tree to represent a good person, and a tree that has

been cut down to represent a person who needed to be humbled (Daniel 4).

The wicked are like grass that today flourishes, but tomorrow is cut down.

There is no place in the universe for the wicked because they are out of

harmony with God. Nor do they desire a place in His future universe. Be-

cause heaven had no place for Satan and the rebellious angels, they were

driven out. (See Rev. 12:7, 8.) The prospect for Satan during the millen-

nium is not a pleasant one. (See Rev. 20:1, 2.) The final destruction of the

wicked is a foregone conclusion. (See Rev. 20:14, 15.)

8. How complete will be the destruction of the wicked? Ps. 37:10.

This concept is repeated several times in the psalm. (Compare verses

20, 28, 34, 38.) That is one reason the righteous should have nothing to do

with the ways of the wicked. Who wants to have a hard time in this life,

and then face annihilation?

9. What striking metaphor is used by the psalmist to indicate how

even the most renowned of the wicked will come to a tragic end?

Ps. 37:35, 36.

One day the wicked are there in splendor; the next day they are gone.

Search for them and you cannot find them. What purpose did their greatness

serve them? Why should we fret because of the evil things they may have

done to us when the outcome of the controversy is assured by the Lord?

10. How do the evil designs of the wicked react upon themselves? Ps.

37:14, 15.

It is always sad to see how one who plans a stratagem can become the

victim of it. Consider Haman in the story of Esther 7:9, 10.

IV. THE JOYS OF DOING GOOD (Ps. 37:4, 11, 16, 23, 24).

In contrast with the fate of the wicked is the joy of the person dedicated

to the Creator. Such a person has the Creator's support in this life and the

promise of inheriting the new earth in the life to come.

11.

What promise is given to the one who finds happiness in doing

God's will? Ps. 37:4.

This is quite an open promise, but it is safe, since it will not be expected

that the one who is dedicated to God's will would have any desires but

those that are fit and proper. (Compare John 15:7; 1 John 5:14.)

If you were to make a wish for yourself, what would it be? Can you

share that wish with others? If not, why not?

12.

In what will the meek delight? Ps. 37:11.

God will provide what humanity really wants and needs. Everyone will

have enough, and more than enough. Children and grandchildren will be

well cared for. Because there will be no dissension that will lead to war,

the stability of society will bring joy and satisfaction. The service of God

is not only profitable; it is good sense.

13.

What does the psalmist say is better than the riches of many

wicked? Ps. 37:16.

A little with God is better than much without God. Of course, the little

goes a long way! When we are not satisfied with what we have it may be

because we are greedy. Greed is not a characteristic of one who has de-

cided to serve God whatever the circumstances. At the same time we have

seen how the rich are not always happy, because contentment goes with

godliness. The apostle Paul tells Timothy that the combination of content-

ment and godliness is great gain. (See 1 Tim. 6:6.)

14.

What part does God play in the life of the good person? Ps.

37:23, 24.

We do not always have the wisdom to know what we should do and

how we should do it. But if we are determined to do what is right, God

will step into our lives and give us sound directions. We journey

through this life but once. The decisions we make as we come to one

crisis and then another are crucial to our destiny. How important it is to

make the right decisions! How fortunate we are if we have learned to

trust God and to seek His will in every turn of life. We may not always

know exactly how we should respond to our circumstances. If we have

allowed God to open and close doors of apparent opportunity as He sees

fit, then we may be sure that when we come to the age of looking back

over our experiences we will see how He has led and provided for us

marvelously.

Has God been good to you through the years?

In what ways are His

providences apparent to you, even though events may not have been what

you would have chosen? Give a testimony to God's goodness in guiding

and blessing your life.

V. KEEPING THE GOOD BEFORE OUR EYES (Ps. 37:25, 26, 30,

31, 39, 40).

15.

What beautiful testimony does the psalmist give regarding God's

care for His people? Ps. 37:25.

The story is frequently told of two prisoners who looked out of their cell

window. One saw mud, and the other saw stars. One looked down while

the other looked up. It makes a tremendous difference which way we look.

Life for any of us is not without trial. There are good and bad experiences.

It is a blessing when we can get over the bad and remember the good ex-

periences. Read Philippians 4:8.

16.

How do the righteous respond to God's goodness as He provides

for their needs? Ps. 37:26.

Although the righteous are often poor in this world's goods, they are al-

ways sympathetic with those in trouble. They are more than willing to give

assistance according to their means when it is needed. Their children are a

blessing to them because they have chosen to follow in the footsteps of

their parents. Families that stay together pray together, study the Word of

God together, and follow God's guidance together.

17.

What major characteristic does the psalmist note in the right-

eous? Ps. 37:30, 31.

The righteous can be depended on to give good advice. They are fair-

minded in considering every case. They speak the truth without fear or

favor. Thus their judgments are appreciated. What is it that makes them so

wise and understanding? They meditate on the law of God and are able to

make practical applications that are helpful, true, and wise.

18. What makes the righteous so stable in their relationships? Ps.

37:39, 40.

The Lord is the source of their salvation, and a present help in time of

trouble. Their characters result from what the Lord has made them and

what the Lord is doing for them. The truly righteous never claim any good-

ness in themselves. They attribute to God any good thing that they might

do.

APPLICATION EXERCISE:

Can you think of examples that would il-

lustrate the teaching of this lesson:

The righteous



The wicked



Based on the study of this lesson, my advice to a young person starting

out in life would be:



FURTHER STUDY AND MEDITATION: -Read

Patriarchs and Proph-

ets,

pp. 65-67;

Prophets and Kings,

p. 682;

The Great Controversy,

p. 674.

SUMMARY:

Since the fall of our first parents, the world has come under

the domination of Satan. Many follow his principles of selfishness and re-

jection of God's law. But many others appreciate the goodness of God and

the provision He has made for their salvation. They will not allow the ap-

parent prosperity of the wicked to upset them. The time will come when

the wicked will be no more, but the righteous will enjoy eternal life.

Lesson

112

September.16-22

God Our Refuge and

Strength

THIS WEEK'S STUDY: Psalm 46.

sae

MEMORY. TEXT: "God is our refuge and strength, a very

present help in trouble. Therefore will not we fear, though the

earth be removed, and though the mountains be carried into the

midst of the sea" (Psalm 46:1, 2).

PEACE IN TIME OF STORM. Whether the storm is inward or outward,

God brings peace to the one who mists in Him. Be. overcomes our inward

and outward enemies and gives spiritual victory and ultimate redemption

to His faithful people.

OUTLINE:

Our Refuge and Strength (Ps. 46:1-3).

II.

The River and City of God (Ps. 46:4, 5).

III.

Safety in Times of Trouble (Ps. 46:6, 7).

IV.

Come,- See What God Has Done (Ps. 46:8, 9).

Be Still, and Know (Ps. 46:10, 11).

A- WORTHY CONCEPT. We look this week at a psalm in which is ex-

pressed absolute confidence in God.

We have seen God as the one who "knows the way of the right-

eous," and

therefore that way is the -only safe way for us to take. We

have ,learned that His name is the LORD, or Yahweh, the covenant-

making and covenant-keeping God. We have learned to sing: "How

great thou art!" We rejoice in Him as our Creator, Redeemer, and King.

As the One who has set the standards of right and wrong, He will never

leave us nor forsake us. In fact, He is your shepherd and mine. In union

with Him, we shall never lack any good thing. And now the psalmist

tells us that God is our refuge and strength. Here is something more to

sing about.

Psalm .46 has been called the battle hymn of the sixteenth-century

Reformation. Martin. Luther composed a hymn based on this psalm, which

has been translated into English as 'A Mighty Fortress Is Our God"

(SDA

Hymnal,

p. 506). It has-become apart of the Christian heritage. It is now

sung in some Roman Catholic churches. You will want to note how Mar-

tin Luther has interpreted the psalm for us.

I. OUR REFUGE AND STRENGTH (Ps. 46:1-3).

When Martin Luther felt discouraged he would say to his good friend

Melanchthon: "Let us sing the forty-sixth psalm." He would then feel

strong in the strength of the Lord to pursue his goal of emphasizing the

truths of the gospel. Can you see why?

In the midst of trials and difficulties, what did the psalmist say

was his source of confidence? Ps. 46:1.

A refuge is usually a

place

to which one flees for safety in times of

trouble. But the psalmist says his refuge is a

Person,

God. What does this

tell you of the surety of the refuge?

God is referred to as a refuge in a number of places in Scripture.

Look up the following texts and note what else God does, as well

as providing us refuge:

Deut. 33:27



2 Sam. 22:3



Ps. 9:9



Ps. 48:3



Heb. 6:18-20



We must not misunderstand the word

refuge.

God is our refuge, not

because we are afraid, but because we are trusting. We take shelter from

a rainstorm, not because we are afraid of rain, but because it is wise to

remain dry. God is not the last resort, but the first. We go to God be-

cause He is the Lord of nature, the Lord of the universe, and He con-

trols what comes to us and what does not. We are not the victims of cir-

cumstances, but the servants of God. It is right that we should go to

Him in times of difficulty.

What kind of help does the psalmist say God is? Ps. 46:1.

Help "very near" (Ps. 46:1, JPS), "always ready" (TEV), "timely"

(NEB). These translations point out the immediacy of God's help. We do

not have to run to a city of refuge, useful as those places must have been

in ancient times. Wherever we are, whatever the time, when we need it,

God's help is there. Can you think of any arrangement more efficient? Are

you willing to say: "Thank God for His ever-present help"? Say it now.

Say it to a member of the family or a friend. Say it to the members of your

Sabbath School class.

What terrible commotion is not going to upset the psalmist? Ps.

46:2; compare 2 Peter 3:10-14; Isa. 54:10; Rev. 16:20, 21.

We think of the land as terra firma, and we do not expect it to move.

We think of mountains as immovable. Can they be carried into the midst

of the sea? It sounds impossible. Yet we must not be too sure of that. (See

Isa. 64:1-3; Jer. 4:24.) We know of earthquakes and the terrible destruc-

tion that comes from them. When volcanoes "boil," the red-hot molten

lava flows down without being checked. Only God is "immovable," and

He is on our side. Nothing is too great for Him to control.

What kind of storms are likely to come from the

sea? Ps. 46:3.

Do you remember how the disciples, weathered seamen though they

were, called out for help? Then Jesus rose and said to the sea: "Peace, be

still." The wind ceased, and there was a great calm. Read about it in Mark

4:35-41. It was a new experience for the disciples, but not for us, who have

read the Scriptures and know how God can and does control the seas.

II. THE RIVER AND CITY OF GOD (Ps. 46:4, 5).

The imagery changes rather unexpectedly in this psalm. From scenes of

commotion we come to a river and a city; from tempestuous sea we move

to the banks of a calm and gently flowing stream; from shaking earth and

mountains we move to a peacefully inhabited city.

What does a stream flowing through a city do to it? Ps. 46:4.

Jerusalem does not have a river running through it, though it does have

the pool of Siloam and the remains of the pool of Bethesda. The New

Jerusalem, however, does have such a river. It is that Jerusalem we will

enjoy if we are faithful. If God is our refuge here on earth, then He will be

our God in the earth made new. Read Revelation 21 and 22.

MON

7. Who is in the midst of the city? Ps. 46:5.

God dwells in the city. He is always eager to dwell with His people.

The Tabernacle was set up for that purpose. (See Ex. 25:8.)

Cities do not need to be centers of wickedness. They can be centers of

worship. Jerusalem was chosen as the place where the Temple would be. It

was to Jerusalem that Jesus came, hoping to gather the people together as

a hen gathers her chickens. (See Matt. 23:37.) But the people refused, and

God does not force anyone to accept Him. The people who inhabit the

earth made new will know their God, and God will be with them. The New

Jerusalem will be a center of worship. (See Heb. 12:22-24; Rev. 21:24

27.)

What is the characteristic of the city in which God dwells? Ps.

46:5.

M. SAFETY IN TIMES OF TROUBLE (Ps. 46:6, 7).

Although we look forward to the future with anticipation, it is often the

present that concerns us. How can we so live now that the future will be

assured?

What seems to be a dominant characteristic of the heathen? Ps.

46:6.

What causes the heathen to rage? If they are angry with God, they have

no reason to be angry. For God is good, long-suffering, and forgiving. If

they are angry because of what is happening to them, they have only them-

selves to blame, since they are reaping what they themselves have sown. In

fact, they will soon learn that it is impossible to fight against God.

10.

What happens to the earth when God utters His voice? Ps. 46:6.

This verse illustrates the tremendous power that God has. The heathen

may be many. They may be able to set up kingdom after kingdom. They

may seem impregnable. But when God speaks all nature is at His beck and

call. All opposition is like chaff blown by the wind.

11. What is the significance of the statement in Psalm 46:7 that "the

God of Jacob" is the "refuge" of the righteous? Ps. 46:7.

Herbert Lockyer, in his book

God's Book of Poetry: Meditations From

the Psalms

(New York: Thomas Nelson Publishers, 1983), p. 105, calls the

psalm we are studying "The Psalm of the Trinity." He would divide the

psalm into three parts:

The Power of God the Father (verses 1-3).

The Presence of God the Spirit (verses 4-7).

The Peace of God the Son (verses 8-11).

God is known as the God of Abraham, the God of Isaac, and the God of

Jacob. Abraham is the father of the faithful. We can understand that God

would be his God. Isaac is the Son of Promise, the miracle son. We can un-

derstand that God would be His God. But Jacob? The one who tricked his

brother and deceived his father? Yes. God is the father of us all, even

Jacob, even you and me. We may not be worthy of anything; we may have

been guilty of heinous crimes. Yet God is our God, and has entered into a

covenant relationship whereby we may enjoy all the goodness of God for

no other reason than His grace. (Compare Jer. 30:7-11; Rev. 14:1-5; 7:13-

17.)

IV. COME, SEE WHAT GOD HAS DONE (Ps. 46:8, 9).

12.

What does the psalmist want us to see? Ps. 46:8.

Do you expect God to be the author of desolations? We need to read the

following verse before we jump to any conclusions. There is a principle of

Bible study here. We must not look at any verse in isolation, but must

study it in its context. Only in this way can we arrive at a knowledge of the

truth as a consistent whole.

13.

What does God accomplish that humanity has failed to ac-

complish through history? Ps. 46:9; compare Rev. 17:14; 21:1-5.

God is bringing a triumphant end to all opposition. All weapons of

warfare are to be destroyed. The weapons here are those that would be

familiar to the psalmist. But the weapons of modem warfare must also be

included. There are no half-measures with God. Desolation is not to be in-

terpreted as the destruction of anything that is useful or valuable or worthy

of being preserved. It is a positive action of putting out of commission any-

thing that can be used against truth and righteousness.

There are some who would say that a psalm that expresses finality in

judgment, that predicts the destruction of the wicked with all their arts, is

hardly "Christian." They say that it is contrary to the thought of God's

mercy. What they forget is that mercy never prevents justice. Justice, in the

hands of God, is always exercised with mercy. In fact, God's justice is a

manifestation of His mercy.

In this psalm we catch a glimpse, not only of the greatness of God as

our refuge, but of the greatness of God in putting an end to sin and its con-

sequences.

V. BE STILL, AND KNOW (Ps. 46:10, 11).

This last part of the psalm that we are studying is a favorite with many.

But do we understand what it means?

14. What does God ask us to do, according to the psalmist? Ps. 46:10.

The NIV retains the expression, "Be still." One version translates the

Hebrew as "desist" (JPS). Today's English Version seems to follow the

Jewish version by translating it, "Stop fighting." The New English Bible

uses an English idiom and says, "Let be then." The Hebrew dictionary

suggests "let alone" as the meaning for this word in the psalm.

There are matters that we do well to "let alone," matters that may well be

beyond our understanding, matters that may confuse and disturb, matters

that may come between us and God. We need to recognize our limitations,

and desist when we find ourselves questioning the wisdom of God, stop

fighting when we are stubbornly holding on to our own ideas, and let be

when the matter does not affect our eternal salvation. One thing is certain;

"be still" does not mean doing nothing, but it does mean taking action to

learn more about God. He is, or should be, the supreme object of our inves-

tigation. The result is that we experience abiding trust when things are

beyond our understanding, recognizing that God is ultimately in control.

15.

What does it mean to know that God is God (Ps. 46:10)?

A clear illustration of what it means to know God is given us in the

story of Pharaoh at the time of the Exodus. When Moses asked for the re-

lease of the children of Israel to hold a feast to the Lord, Pharaoh re-

sponded with the question: "Who is the Lord, that

should obey his

voice?" (Ex. 5:2). The answer came in the plagues that revealed God's

power. But it was not until the crossing of the Red Sea that the Egyptians

really came to know the Lord. (See Ex. 14:18.)

We learn about God when we read about Him in the Bible. But we

come to know Him in verity when we experience Him in our lives. We

come to know that He is our God and that we are His people who, by His

grace, can live according to His precepts and revelation. When God is su-

preme in our lives, when we have unquestioning confidence that He is in

charge of the universe and our lives, when we seek to please Him and to

follow His plans for us, we may say that we know Him. (See John 17:3.)

16.

What does God mean when He says that He will be exalted (Ps.

46:10)? Compare Rev. 15:4.

God is supreme; He is the ultimate. Unfortunately, He has not always

been recognized as such. When Lucifer announced that he would be "like

the most High" (Isa. 14:14), he was expressing an ambition to exalt his

throne above the stars of God (verse 13). How an exalted being could ever

think in these terms is a mystery. He was motivated by pride and the result

was the first sin. (Compare Eze. 28:15.)

All will worship Christ.

"As if entranced, the wicked have looked

upon the coronation of the Son of God. They see in His hands the tables of

the divine law, the statutes which they have despised and transgressed.

They witness the outburst of wonder, rapture, and adoration from the

saved; and as the wave of melody sweeps over the multitudes without the

city, all with one voice exclaim, 'Great and marvelous are thy works, Lord

God Almighty; just and.true are thy ways, thou King of saints' (Revelation

15:3); and, falling prostrate, they worship the Prince of life."—The

Great

Controversy,

pp. 668, 669.

17. What is interesting about the way the psalmist closes this psalm?

Ps. 46:11.

Note the titles the psalmist gives to God. Whether you think of God as

a Conquering King, or as the God of a bungling saint who became a prince

with God (Israel), it matters

not. As in every age, He -is our refuge, a very

present help in trouble.

WHERE DO I STAND?

•

What evidences of God's protection and guidance in my life can I

recall?

•

How can I be confident of God's presence with me through the

trying experiences of the end-time?

•

What can I do to awaken others to their need of God's presence in

their lives?

FURTHER STUDY AND MEDITATION:

Read "The Controversy

Ended" in

The Great Controversy,

pp. 662-678.

SUMMARY:

Psalm 46 assures the Christian'of God's help in time of

trouble. It assures the Christian of the final victory of truth, the annihilation

of sin and sinners, and the exaltation of God to. His acknowledged position

of primacy in the universe.

Lesson 113

September 23-29

Re.KDicfing in God

s World

THIS WEEK'S STUDY: Psalm 66.

MEMORY TEXT: "0 bless our God, ye people, and make the

voice of his praise to be heard: Which holdeth our soul in life,

and suffereth not our feet to be moved" (Psalm 66:8, 9).

IS THERE PRAISE IN. YOUR HEART?

There is so much for which to

praise our Creator. His hand has been over His people-

throughout history.

He has tested and tried the faithful, has delivered them from apostasy and

captivity, and has answered their prayers for restoration to loving fellow-

ship with Himself.

OUTLINE:

Shouting to God for Joy (Ps. 66:1,4).

II.

Grateful to the God of History (Ps. 66:5-7).

III.

The Blessing of God in Our Lives.(Ps. 66:8-12).

IV.

The Human Response in Worship (Ps. 66:13-15).

The Psalmist's Personal Testimony (Ps. 66:16-20).

GOD'S WORLD.

Although we know that we live in a wicked world

where there is so much sin and alienation from God, we must never forget

that this is God's world. It contains-much that is glorious and beautiful.

The psalm that we study this week is another that Ellen White has rec-

ommended for our consideration. As

we get closer to- the end of time, we

must not be discouraged by our circumstances, but rejoice that God is in

control. The psalmist is so impressed with the greatness and goodness of

God that he calls upon all the inhabitants of the earth to raise their voices

in praise to Him.

Individual praise is always acceptable to God. It is an expression of

delight in what God has done. The psalmist has expressed this thought

many

times. But this time he wants the entire world to join him. He wants

the praise to ring from a multitude,of voices, because God is worthy of uni-

versal applause.

As we study this psalm discover for yourself what the psalmist's basis

is for believing that God is worthy of universal praise.

I. SHOUTING TO GOD. FOR JOY (Ps. 66:1-4).

1. What does the psalmist

ask

the inhabitants of the earth to do? Ps.

66:1.

The King James Version says. "Make

a joyful noise." Some of us are

happy because, although we have not been gifted with musical voices, we

know that we can make a joyful noise. Some sounds are not musical, but

when they express joy they are music to our ears and •to God's.

The Jewish version says, "Raise a shout for God" (JPS). We get a pic-

ture of a large group of people, perhaps in a stadium, suddenly raising their

voices in appreciation of what they see. Everyone is caught up in the shout.

What else does the psalmist expect the people to do and why? Ps.

66:2.

Singing to the honor or glory of God's name is to sing

about His

character. We have already learned that God's name is

Yahweh,

usually

written LORD in English versions. In this psalm the Hebrew word for God

Elohim.

This designation is interesting because it is plural in form, al-

though it is used with a singular sense. It also is used .in the account of

Creation in Genesis 1. But apart from names, God's character and great-

ness are revealed in His acts. One cannot look at God's creation without

being impressed with His infinite power and goodness.

Why did the angels praise God when our world's history. began?

Job 38:4-7.

"The melody of praise is the atmosphere of heaven; and-when heaven

comes in touch with the earth, there is music and song. . . . So human:-

hearts, in sympathy with heaven, have responded to God's goodness in

notes of

praise."—Education,

p. 161.

How can you encourage others to praise God? What prevents people

from singing God's praises when they think of the wonders of creation? Is

it a theory of origins that replaces God with natural processes? List three

things you could do to reach the secular mind with what you consider to be

the truth:

What does the psalmist suggest that we say to God? Ps. 66:3, 4.

"How terrible art thou" (KJV), "How awesome are your deeds!"

(NIV), "How fearful are thy works!"

(NEB).

In his commentary on the book of Psalms,. A. A. Anderson points out

that God inspires fear and terror in His enemies, but worshipful awe and a

spirit of praise in the righteous. (See Ps. 47:2, 3 for the Lord's approach to

His enemies, and Ps. 68:35 for the effect on God's people.) This should

not be surprising, since God opposes sin and sinners, and supports those

who accept His salvation. [A. A. Anderson,

The New Century Bible Com-

mentary, Psalms

(Grand Rapids, Mich.: Wm. B. Eerdmans Pub. Co.,

1972), vol. 1, p. 468.]

The psalmist recognizes that God's enemies may seem to "submit"

(Ps. 66:3, KJV), "cringe" (NIV), "cower" (JPS), and "bow down in

fear" (TEV), but they do not surrender their hearts or their wills. They still

oppose God, and the time will come when they will be no more.

On the other hand, God's people recognize that God's power and maj-

esty are revealed to provide them support.

Do you

see

how we can fear God, and yet love Him with a love that

casts out fear? (See Ex. 20:20.)

II. GRATEFUL TO THE GOD OF HISTORY (Ps. 66:5-7).

What does the psalmist suggest that we "come and see"? Ps. 66:5.

God is to be praised, not only because He made all things, but because

He keeps in close touch with people.

Read the following passages. Indicate in the blanks how God is ac-

tive in human history:

Gen. 26:24



Deut. 8:5



Ps. 105:8-45



1 Sam. 17:45



171 7. What incident in the history of the children of Israel does the

psalmist bring to mind? Ps. 66:6.

Read the story in Exodus 14:13-15:22. Note the following points:

14:13: "Stand still, and see the salvation of the Lord."

14:15: "Speak . . . that they go forward."

14:20: How God protected His people.

14:21: The dividing of the waters.

14:27: The Egyptians overthrown.

15:1:



The song of victory.

15:20: The rejoicing of Miriam and the women.

According to the psalmist, what is God doing all the time? Ps.

66:7.

The true philosophy of history.

"The power exercised by every ruler

on the earth is Heaven-imparted; and upon his use of the power thus be-

stowed, his success depends. . . . To understand these things—to under-

stand that 'righteousness exalteth a nation'; that 'the throne is established

by righteousness,' and `upholden by mercy'; to recognize the outworking

of these principles in the manifestation of His power who `removeth kings,

and setteth up kings'—this is to understand the philosophy of history.

Proverbs 14:34; 16:12; 20:28; Daniel

2:21."—Prophets and Kings,

p. 502.

What warning is given to those who might contemplate rebellion

against God? Ps. 66:7.

The rebels mentioned here are stubborn people who refuse to accept the

evidence of their eyes. They should not think that they can get away with

their resistance to God. Truth will triumph in the end, for God is merciful

and very patient, but the time will come when all rebellion will be over-

come.

III. THE BLESSING OF GOD IN OUR LIVES (Ps. 66:8-12).

The psalmist turns our attention from events outside of ourselves to

those events that are close to us, our individual experiences.

10.

How does the psalmist say God cares for us individually? Ps.

66:8, 9.

In the first place, God gives us life, and life is very precious. In the second

place, God keeps us from falling. We have a tendency to slip and slide. We

are not always as careful as we should be. God is by our side to give us a

steadying hand. He knows the temptations that come our way. He knows our

weaknesses. We do not always realize how often He has come to our aid,

and helped us over difficult circumstances. We need to be sure to praise God

for all that He has done for us. (See Eph. 5:19, 20; Phil. 4:4-7.)

11.

What kinds of trying experiences are likely to come our way? Ps.

66:10-12; compare 1 Peter 4:12-16.

God has permitted circumstances to come our way that have tried us.

We have lost relatives and friends by sickness or accident. We have

wondered why the Lord has allowed these things to happen in spite of our

WED

fervent prayers and supplications. We have been tempted to doubt His

promises to provide for our needs when we have suffered losses again and

again.

Precious metals like silver and gold are purified by fire; muscles are

strengthened by strenuous use; character is formed by making hard deci-

sions; patience is a quality possessed by saints who have had to endure.

The psalmist claims that he has been through all these experiences.

They were not pleasant at the time. But he still praises God for them.

What has been the most difficult experience for you to pass

through? Do you praise God for it now? If not, why not?

12.

To whom does the psalmist give the glory for having successfully

overcome the trials that came his way? Ps. 66:12.

The psalmist had the same attitude toward victory as Paul did. (Com-

pare 2 Cor. 2:14; 4:8-18.) There is a sense of overcoming, and a certainty

of the future goal (2 Tim. 4:7, 8) because of God's power in the present.

There are decisions that you and I must make, decisions such as those

Daniel and his three friends in Babylon had to make. But it is God who

performs miracles and causes us to triumph. We can take no credit to our-

selves. It is all God's doing.

IV. THE HUMAN RESPONSE IN WORSHIP (Ps. 66:13-15).

13.

In what way is the psalmist determined to express his gratitude to

God? Ps. 66:13.

The psalmist uses terms in harmony with worship practices in Old

Testament times. The burnt offering is described in the first chapter of

Leviticus. It could be a bullock, or a ram, or, if the worshiper were poor, a

dove or a pigeon. By placing his hand on the animal the worshiper indi-

cated that the animal was a substitute for him, and by the sacrifice and

sprinkling of blood atonement was made for him. (See Lev. 1:4, 5.)

The psalmist doubtless recognized that the blood of an animal could not

atone for man, but the sacrifice pointed forward to a Redeemer who would

provide what was necessary. (Compare Heb. 9:11-14.) We who live in the

Christian era know that Jesus is the Lamb of God who takes away the sin

of the world (John 1:29).

The story of Cain and Abel shows that there is a right and a wrong way

to approach God. (See Gen. 4:3-5.) Because Jesus is our High Priest we

can come boldly before the throne of grace. (See Heb. 4:16; 7:22-25.)

14.

What does the psalmist say he will do besides offer burnt offer-

ings? Ps. 66:13, 14.

Vows are purely voluntary, but when made they are binding. They are

often made in time of trouble—promises to do something for God if He

will do something for the petitioner. Vows are not a way of bargaining

with God, or "twisting His arm," but an honest way of expressing deep

interest in having something done, and being willing to make a gift when

the petition is granted. Vows have their place in worship. They indicate

that the worshiper has not forgotten the favor done to him in answered

prayer. (See Ps. 76:11.) Even so, vows are not a substitute for consistent

and persistent relationships with the Lord in sacrificial living and giving.

Crisis promises are not enough.

15.

How does the psalmist show that he is indeed grateful for every-

thing that God has done for him? Ps. 66:15.

We are not living in Old Testament times. How would you translate

into Christian terms what the psalmist is saying he will do in terms of

sacrifice? Would you be more generous in your offerings? Would you en-

gage more in community projects sponsored by the church? Would you be

active in prayer meetings and evangelistic endeavors?

V. THE PSALMIST'S PERSONAL TESTIMONY (Ps. 66:16-20).

16.

What invitation does the psalmist extend to everyone, his readers

included? Ps. 66:16.

Those who do not recognize God are not likely to appreciate the psalm-

ist's testimony. (Read Matt. 7:6.) How far do you think the words of Jesus

are applicable in our relations with unbelievers? The wise man assures us

that there is a time for everything (Eccl. 3:1-8); there is a time to speak,

and a time to be silent. What we need is wisdom to know when to speak

and when not to. (Compare 1 Peter 3:15.)

17.

What effectively prevents God from hearing our prayers? Ps.

66:18.

The condition on which Christ will abide with us.

"Sanctification is

a daily work. Let none deceive themselves with the belief that God will

pardon and bless them while they are trampling upon one of His require-

ments. The willful commission of a known sin silences the witnessing

voice of the Spirit, and separates the soul from God. Whatever may be the

ecstasies of religious feeling, Jesus cannot abide in the heart that disregards

the divine law. God will honor those only who honor

Him." Messages to

Young People,

p. 114.

Read Matthew 5:23, 24 to see what Jesus said about worship and per-

sonal integrity in our relationships with our fellow human beings.

Why is it so important to God that we keep His commandments?

18. What gives the psalmist so much joy in his relationship with

God? Ps. 66:19, 20.

"When we come to Him we should pray that we may enter into and ac-

complish His purpose, and that our desires and interests may be lost in His.

We should acknowledge our acceptance of His will, not praying Him to

concede to ours. It is better for us that God does not always answer our

prayers just when we desire, and in just the manner we wish. He will do

more and better for us than to accomplish all our wishes, for our wisdom

folly."—Testimonies,

vol. 2, p. 148.

DO I HAVE A REASON FOR PRAISE?

•

Which is more common to me, praise or faultfinding?

Why is the history of God's people so important for me to know?

•

Why is it important that I take every opportunity to tell people how

grateful I am for what God has done for me?

FURTHER STUDY AND MEDITATION:

Read

Testimonies, vol.

5, pp.

315-319.

SUMMARY:

The psalmist urges us to raise our voices in thanksgiving to

God. Ellen White wrote, "As Christians we ought to praise God more than

we do. We ought to bring more of the brightness of His love into our

lives."—Ellen G. White Comments,

SDA Bible Commentary,

p. 1148. The

psalmist testifies to God's goodness in answering prayers. What holds us

back from praising God in every situation of life?

Lessons For Fourth Quarter, 1990

Sabbath School members who have not received a copy of the Adult lessons for

the fourth quarter of 1990 will be helped by the following outline in studying the

first two lessons. The title of the series is "The Letter to the Romans." This quar-

ter's lessons study Paul's epistle to the Romans.

First Lesson:"PowER

IN THE RIGHTEOUSNESS OF GOD"

THIS WEEK'S STUDY: Romans 1:1-17.

MEMORY TEXT: Romans 1:16.

FREE SALVATION FOR ALL. Righteousness, which is the qualification for

eternal salvation, is freely available to all who believe in Jesus Christ.

OUTLINE:

Paul, the Apostle (Rom. 1:1, 2).

II.

The Humanity and Deity of Christ (Rom.-1:3-6).

III.

Address to the Romans (Rom. 1:7).

IV.

The Apostle's Gratitude (Rom. 1:8-10).

Under Obligation (Rom. 1:11-15).

VI.

Unashamed of the Gospel (Rom. 1:16, 17).

Second Lesson:

"THE GUILTY MAY KNOW HIM"

THIS WEEK'S STUDY: Romans 1:18 —2:29.

MEMORY TEXT: Romans 1:20.

ALL ARE SINNERS IN NEED OF A SAVIOUR. Whatever your nationality,

race, social standing, or level of education you are in need of a Saviour from sin.

OUTLINE:

God Revealed to Corrupt Humanity (Rom. 1:18-23).

II.

God's Inevitable Judgment (Rom. 1:24-32).

III.

Do Not Judge Others (Rom. 2:1-4).

IV.

God's Principles of Judgment (Rom. 2:5-11).

Judgment Through Christ (Rom. 2:12-29).

Lessons in Braille:

The regular adult Sabbath School lessons are available free each month in

Braille and 16 2/3 rpm records to blind and physically handicapped persons who

cannot read normal ink print. This includes individuals who because of arthritis,

multiple sclerosis, paralysis, accident, old age, and so forth, cannot hold or focus on

normal ink-print publications. Contact the Christian Record Braille Foundation,

Box 6097, Lincoln, NE 68506.

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1989 Pacific Press Publishing Association

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Church

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